Chinese
而无所堕，出于三界离一切倚。” 于是世尊，说此颂曰： “持戒不有亦无垢， 持戒无憍而不倚； 持戒不闇无所缚， 持戒无尘无污秽； 究竟止息无上寂， 无想不想亦无秽； 诸恸众倚一切断， 是为迦叶持佛戒。 不着身口不倚命， 不贪一切受生死， 以正去来住正道， 是为迦叶持佛戒。 不着世间不倚世， 得明无闇无所有； 无有己想无他想， 断一切想得清净； 无此彼岸无中间， 于此彼岸亦不着； 无缚无诈无诸漏， 是为迦叶持佛戒。 谓名及色意不着， 禅定正念调御心； 无有吾我无我所， 是为迦叶称住戒。 不倚禁戒得解脱， 不叩持戒为欢喜； 于此上求八正道， 是谓持戒清净相。 不期持戒不依定， 谓修习此得智慧； 无有无得是圣性， 清净圣戒佛所称。 谓己身见心解脱， 我是我所终不起； 心能解空佛境界， 如是持戒莫能胜。 善住净戒得禅定， 已获禅定修智慧； 已修智慧便得脱， 已逮解脱平等戒。” 说此偈已，八百比丘逮得漏尽，三万二千人远尘离垢诸法眼生。五百比丘昔已得定，闻佛说此甚深之法不能解了，从座起去。于是，大迦叶白世尊曰 现代汉语译本 而不会堕落，超出三界，脱离一切依赖。 于是世尊，说了这首偈颂： ‘持戒不执着有，也不执着无垢，持戒没有骄傲，也不依赖； 持戒不昏暗，没有束缚，持戒没有尘埃，没有污秽； 达到究竟止息，无上的寂静，没有想，也没有不想，也没有污秽； 一切的悲痛、依赖都断除，这就是迦叶所持的佛戒。 不执着身体、言语，不依赖生命，不贪恋一切承受的生死， 以正道来去，安住于正道，这就是迦叶所持的佛戒。 不执着世间，不依赖世间，获得光明，没有黑暗，一无所有； 没有自己的想法，也没有他人的想法，断除一切想法，获得清净； 没有此岸，没有彼岸，也没有中间，对于此岸彼岸也不执着； 没有束缚，没有欺诈，没有各种烦恼，这就是迦叶所持的佛戒。 所谓名和色，心不执着，禅定正念调伏心； 没有我，也没有我所，这就是迦叶所称的安住戒。 不依赖禁戒而获得解脱，不因持戒而感到欢喜； 在此基础上追求八正道，这就是持戒清净的相貌。 不期望持戒，不依赖禅定，通过修习这些获得智慧； 没有获得，也没有未获得，这是圣人的本性，清净的圣戒是佛所称赞的。 所谓自己看到心解脱，我、我所终究不会生起； 心能理解空性的佛的境界，这样持戒就无人能胜过。 善于安住清净的戒律，获得禅定，已经获得禅定，修习智慧； 已经修习智慧，便获得解脱，已经达到解脱，戒律平等。’ 说完这偈颂后，八百比丘证得漏尽（烦恼断尽），三万二千人远离尘垢，生起诸法眼（对佛法的理解）。五百比丘过去已经获得禅定，听到佛说如此甚深的佛法，不能理解，就从座位上起身离去。于是，大迦叶（Mahakasyapa）对世尊说：
English
English version and not fall, go beyond the three realms, and be free from all dependence.’ Then the World Honored One spoke this verse: ‘Holding precepts is neither clinging to existence nor to non-defilement, holding precepts is without arrogance and without dependence; Holding precepts is without darkness, without bondage, holding precepts is without dust, without impurity; Reaching ultimate cessation, supreme tranquility, without thought, without non-thought, and without impurity; All sorrows and dependencies are cut off, this is the Buddha's precepts held by Kasyapa (Mahakasyapa). Not clinging to body or speech, not depending on life, not craving all the sufferings of birth and death, Coming and going with the right path, abiding in the right path, this is the Buddha's precepts held by Kasyapa. Not clinging to the world, not depending on the world, obtaining light, without darkness, without anything; Without the thought of self, without the thought of others, cutting off all thoughts, obtaining purity; Without this shore, without the other shore, and without the middle, not clinging to this shore or the other shore; Without bondage, without deceit, without all outflows, this is the Buddha's precepts held by Kasyapa. So-called name and form, the mind does not cling, meditation, right mindfulness, taming the mind; Without self, without what belongs to self, this is the abiding precepts called by Kasyapa. Not depending on prohibitions to obtain liberation, not being joyful because of holding precepts; On this basis, seeking the Eightfold Path, this is the pure aspect of holding precepts. Not expecting to hold precepts, not depending on meditation, through practicing these, obtaining wisdom; Without having obtained, without not having obtained, this is the nature of a sage, the pure sacred precepts are praised by the Buddha. So-called seeing the mind liberated, the self and what belongs to self will ultimately not arise; The mind can understand the Buddha's realm of emptiness, holding precepts in this way cannot be surpassed. Dwelling well in pure precepts, obtaining meditation, having obtained meditation, practicing wisdom; Having practiced wisdom, then obtaining liberation, having attained liberation, the precepts are equal.’ After speaking this verse, eight hundred Bhikkhus attained the extinction of outflows (end of afflictions), thirty-two thousand people were free from dust and defilement, and the Dharma eye (understanding of the Dharma) arose. Five hundred Bhikkhus had previously attained meditation, but upon hearing the Buddha speak such profound Dharma, they could not understand, and they rose from their seats and left. Then, Mahakasyapa said to the World Honored One: --------------------------------------------------------------------------------
Chinese
：“此五百比丘昔已得定，闻是深法不能解了，即便起去。” 世尊告大迦叶曰：“此五百比丘贡高慢故，不能解此无漏净戒。是所说法甚深微妙，诸佛之道极甚深妙，非是未种善根与恶知识共相随者所能解了。此五百比丘，昔迦叶如来兴出世时，悉为异学弟子。闻迦叶如来说法时，计著有故，一闻说法心得欢喜。以是因缘，身坏命终，生忉利天。从彼命终还生人间，于我法中出家学道。此诸比丘为见所坏，闻是深法不能解了，今始造缘不复生于恶趣之中，此身终已当得灭度。” 于是，世尊告尊者须菩提曰：“汝去化彼五百比丘。” 须菩提白佛言：“唯世尊！此五百比丘不受佛教，何况我耶？” 于是，世尊化作比丘在彼道中。五百比丘见已，往诣化比丘所，问化比丘曰：“诸贤！欲何所至？” 化比丘曰：“欲诣山泽游住安乐。所以者何？向闻世尊所可说法，我不能解了故。” 即言：“诸贤！我等亦闻世尊说法，不能解了，而有恐怖，欲诣山泽游住安乐。” 化比丘曰：“诸贤！且来当共谊计，莫得有诤，非沙门法。诸贤！称说般泥洹者，为何等法般泥洹耶？是身中何者众生？何者我人寿命？谓般泥洹，何所法尽便得般泥洹？” 五百比丘曰：“淫怒痴尽 现代汉语译本：‘这五百位比丘过去已经证得禅定，听到如此深奥的佛法却不能理解，就起身离开了。’ 世尊告诉大迦叶说：‘这五百位比丘因为贡高我慢的缘故，不能理解这无漏清净的戒律。我所说的法非常深奥微妙，诸佛的道更是极其深奥微妙，不是那些没有种下善根，与恶知识相互追随的人所能理解的。这五百位比丘，在过去迦叶如来（Kasyapa Buddha）出世时，都是外道的弟子。当他们听到迦叶如来说法时，执着于“有”的观念，虽然一听到说法内心感到欢喜。因为这个因缘，他们身坏命终后，生到忉利天（Trayastrimsa Heaven）。从那里命终后又回到人间，在我的佛法中出家修行。这些比丘被错误的见解所迷惑，听到如此深奥的佛法不能理解，现在才开始结下善缘，不会再堕入恶道之中，此身终结后将会证得涅槃。’ 于是，世尊告诉尊者须菩提说：‘你去教化那五百位比丘。’ 须菩提对佛说：‘世尊！这五百位比丘不接受佛的教诲，更何况是我呢？’ 于是，世尊化作一位比丘在那条路上。五百位比丘见到后，前往化身比丘那里，问化身比丘说：‘各位贤者！你们想去哪里？’ 化身比丘说：‘想去山林沼泽游玩安住，寻求安乐。为什么呢？因为刚才听到世尊所说的法，我不能理解。’ 他们说：‘各位贤者！我们也听到世尊说法，不能理解，而且感到恐惧，也想去山林沼泽游玩安住，寻求安乐。’ 化身比丘说：‘各位贤者！请先来一起商议，不要争论，这不是沙门（Sramana）的修行方式。各位贤者！你们所说的涅槃，是哪种法的涅槃呢？是身体中的哪个众生？哪个是我、人、寿命？你们所说的涅槃，是哪种法灭尽才能得到涅槃呢？’ 五百位比丘说：‘是淫欲、嗔恚、愚痴灭尽。’
English
English version: 'These five hundred monks had previously attained samadhi, but upon hearing this profound Dharma, they could not understand it and immediately departed.' The World Honored One said to Mahakasyapa, 'These five hundred monks, due to their arrogance and pride, cannot understand this undefiled pure precept. The Dharma that I speak is extremely profound and subtle, and the path of all Buddhas is even more profound and subtle. It cannot be understood by those who have not planted good roots and who follow evil companions. These five hundred monks, when Kasyapa Buddha (Kasyapa Buddha) appeared in the world in the past, were all disciples of other schools. When they heard Kasyapa Buddha preach the Dharma, they were attached to the concept of 'existence,' and although they felt joy in their hearts upon hearing the Dharma, due to this cause, after their bodies perished, they were reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven). After their lives there ended, they were reborn in the human realm and left home to practice the Way in my Dharma. These monks are deluded by wrong views, and upon hearing this profound Dharma, they cannot understand it. Now they are beginning to form good connections and will no longer fall into evil realms. After this body ends, they will attain Nirvana.' Then, the World Honored One said to the Venerable Subhuti, 'Go and convert those five hundred monks.' Subhuti said to the Buddha, 'World Honored One! These five hundred monks do not accept the Buddha's teachings, how much less would they accept mine?' Then, the World Honored One transformed himself into a monk on that road. When the five hundred monks saw him, they went to the transformed monk and asked, 'Venerable ones! Where do you wish to go?' The transformed monk said, 'We wish to go to the mountains and marshes to dwell in peace and joy. Why? Because just now, upon hearing the Dharma spoken by the World Honored One, I could not understand it.' They said, 'Venerable ones! We also heard the Dharma spoken by the World Honored One, and we could not understand it, and we feel fear. We also wish to go to the mountains and marshes to dwell in peace and joy.' The transformed monk said, 'Venerable ones! Let us first come together and discuss, and let there be no disputes, for this is not the practice of a Sramana (Sramana). Venerable ones! When you speak of Nirvana, what kind of Dharma is Nirvana? Which being in the body? Which is the self, the person, the lifespan? When you speak of Nirvana, what Dharma must be extinguished to attain Nirvana?' The five hundred monks said, 'It is the extinction of lust, anger, and delusion.' -------------------------------------------------------------------------------- 便得般泥洹。”
Chinese
化比丘问曰：“诸贤！有淫怒痴尽耶？而言此尽便得般泥洹。” 五百比丘答曰：“诸贤！淫怒痴者，不在于内而不在外，亦不在两中间，亦非无思想而有也。” 化比丘曰：“是故诸贤！不当思想，亦莫反想。若不思想、不反想者，则无染不染。若无染不染者，是说息寂。诸贤当知，所有戒身，亦不生亦不般泥洹，定、慧、解脱、度知见身，亦不生亦不般泥洹。诸贤！因此五分法身说泥洹者，是法远离、空无所有，无取、无断。如是诸贤！云何可想般泥洹耶？是故诸贤！莫想于想，莫想于无想，亦莫断想及与无想，若断想无想者是为大缘。诸贤！若入想知灭定者，于是似有所作。” 说此法时，五百比丘诸漏永尽心得解脱。即诣佛所，稽首佛足，却坐一面。于是，尊者须菩提问诸比丘曰：“诸贤，向去何所？今从何来？” 诸比丘曰：“尊者须菩提！佛所说法无去无来。” 须菩提复问诸贤：“师为是谁？” 诸比丘曰：“谓不生、不灭是。” 须菩提复问：“云何知法？” 答曰：“无缚、无解。” 须菩提复问：“诸贤！云何解脱？” 答曰：“无明灭而明生也。” 须菩提复问：“诸贤！谁弟子耶？” 现代汉语译本 便能证得般涅槃（般泥洹，音译，意为涅槃）。 一位化比丘问道：‘诸位贤者！如果淫欲、嗔怒、愚痴都已断尽，那么是否意味着断尽这些就能证得般涅槃？’ 五百位比丘回答说：‘诸位贤者！淫欲、嗔怒、愚痴既不在内，也不在外，也不在内外之间，也不是无思想而存在。’ 化比丘说：‘因此，诸位贤者！不应该执着于思想，也不应该执着于反向的思想。如果不执着于思想，也不执着于反向的思想，那么就没有染污和不染污。如果没有染污和不染污，这就叫做寂灭。诸位贤者应当知道，所有戒律之身，既不生起也不般涅槃；禅定、智慧、解脱、度知见之身，也既不生起也不般涅槃。诸位贤者！如果说因为这五分法身而证得涅槃，那么这种法是远离的、空无所有的，没有执取，也没有断灭。像这样，诸位贤者！怎么可以去想象般涅槃呢？因此，诸位贤者！不要执着于有想，也不要执着于无想，也不要断灭有想和无想，如果断灭有想和无想，那就是大错特错。诸位贤者！如果进入想知灭定，那似乎是有所作为。’ 当说此法时，五百位比丘的各种烦恼都永远断尽，心得到解脱。他们立即前往佛陀所在之处，顶礼佛足，然后退坐在一旁。这时，尊者须菩提问这些比丘：‘诸位贤者，你们刚才从哪里来？现在又要去哪里？’ 比丘们回答说：‘尊者须菩提！佛陀所说的法是无去无来的。’ 须菩提又问：‘你们的老师是谁？’ 比丘们回答说：‘所谓不生不灭就是我们的老师。’ 须菩提又问：‘你们是如何理解法的？’ 他们回答说：‘法是无束缚，也无解脱的。’ 须菩提又问：‘诸位贤者！什么是解脱？’ 他们回答说：‘是无明灭尽而智慧生起。’ 须菩提又问：‘诸位贤者！你们是谁的弟子？’