English
English version: The Buddha said to Kasyapa (a name): 'Those with the brightness and majesty of their lineage, like sons of such families, walk with their eyes open. Kasyapa! From this day forward, if sons of families can control their minds to practice, it will be like the moon at its fullest. Therefore, Kasyapa! From this day forward, wherever sons of families travel and arrive, controlling their minds to practice, it will be like the sunlight shining upon the world; those sons of families, never closing their eyes, controlling their minds to practice, should also be like the sunlight.' The Buddha said to Kasyapa: 'From this day forward, controlling your mind to practice should be like a bee, wherever it goes, accomplishing much, just as a bee gathers nectar from various flowers without causing their color and fragrance to fade. If sons of families can control their minds to practice, from this day forward, their practice should be like this.' The Buddha said to Kasyapa: 'From now on, controlling your mind to practice should be like earth, water, fire, and wind; not rejoicing when encountering purity, nor being sorrowful when encountering impurity, such as feces, urine, pus, blood, dead snakes, or the decaying fluids of dead people; not being delighted by flowers, fragrances, gold, silver, the seven treasures, or the five colors, neither increasing nor decreasing. Sons of families! Controlling your mind to practice should also be like this. Not being pleased by praise and commendation, comfort and joy; nor being sorrowful when encountering slander, various sufferings, afflictions, and troubles.' The Buddha said to Kasyapa: 'From this day forward, sons of families! Controlling your mind to practice should be like a duster that cleans things, dusting both clean and unclean things, also dusting feces, urine, mucus, saliva, pus, blood, dead dogs, dead snakes, and the decaying fluids of dead people, not being pleased by cleanliness, nor being sorrowful by uncleanness. If sons of families can control their minds to practice, they should also be like this.' The Buddha said to Kasyapa: 'From now on, controlling your mind to practice should be like a broom, sweeping both clean and unclean things.' The Buddha said to Kasyapa: 'From now on, sons of families! Controlling your mind to practice should be like a wandering ascetic (wandering ascetic), always walking with their head lowered, always keeping their hands inside wherever they go. If a naked ascetic (ascetic who goes naked), ashamed of not covering their body, lives in the world, seeking to survive, not speaking of their original family name, whether it is acceptable or not,' --------------------------------------------------------------------------------
Chinese
不以自宣。若族姓子！制心修行，亦当如是。” 佛告迦叶：“从今以往，族姓子！制心修行，如截角牛，如牛截角，贤善柔顺，不贪四事，诣于四衢，于四衢道，无有门户，而危其命。若族姓子！制心修行，亦当如是。” 佛告迦叶：“从今以往，制心修行，当如铁釜，又如诸灯，如釜灯穿多有孔漏满中油脂。如明眼人从一边观，釜灯诸孔脂油漏出，各各堕地。若族姓子！察身非常，四大合成，九孔穿漏，皆出不净，不贪乐身，不以为奇。” 于是大迦叶，从佛世尊闻月喻行，即受讽诵观八脱门。佛告迦叶：“诣光曜树。”迦叶应曰：“唯然世尊！”即从坐起，在佛后住。 时，佛与大迦叶，出其丛树，诣异丛树。寻复出去，坐异树下，告大迦叶：“于此树下，为如来敷座，吾身疲弊，其背甚痛。” 迦叶受教，促疾促疾，为佛敷座，令其方正。敷座已竟，前白大圣：“敷座已讫，唯愿就席。” 佛寻坐竟，告迦叶曰：“是地柔软，细滑妙好。” 迦叶曰：“唯然世尊，彼地此地，今者人身，会归此地。唯然世尊，归于尽灭，持心忍辱，当如是地。今我法衣，亦犹柔好，愿佛愍伤，加哀受之。” 佛告迦叶：“假使我受柔软绛衣，汝服何等？” 迦叶白佛 现代汉语译本：不要自我炫耀。族姓之子（Kulasrestha，指出身高贵的人）！控制自己的心去修行，也应当像这样。 佛陀告诉迦叶（Kasyapa，佛陀十大弟子之一，以头陀第一著称）: ‘从今以后，族姓之子！控制自己的心去修行，要像被截去角的牛一样，像牛被截去角一样，贤良柔顺，不贪恋四事（指衣食住行），走到四通八达的道路上，在四通八达的道路上，没有门户可以依靠，处境危险。如果族姓之子！控制自己的心去修行，也应当像这样。’ 佛陀告诉迦叶：‘从今以后，控制自己的心去修行，应当像铁锅一样，又像各种灯一样，像铁锅和灯有很多孔洞，装满了油脂。就像明眼人从一边观看，铁锅和灯的孔洞里油脂漏出来，各自滴落在地上。如果族姓之子！观察身体不是永恒的，是由四大（地、水、火、风）组成的，有九个孔洞（双眼、双耳、双鼻孔、口、大小便道）穿漏，都流出不干净的东西，不贪恋身体的快乐，不认为身体有什么稀奇。’ 于是大迦叶，从佛世尊那里听闻了月亮譬喻的修行方法，立即接受并背诵，观察八解脱门（Asta Vimoksha，指八种禅定境界）。佛陀告诉迦叶：‘去光耀树那里。’迦叶回答说：‘是的，世尊！’立即从座位上站起来，站在佛陀身后。 当时，佛陀和大迦叶，从那片树林出来，走到另一片树林。随即又出去，坐在另一棵树下，告诉大迦叶：‘在这棵树下，为如来（Tathagata，佛陀的称号之一）铺设座位，我的身体疲惫，背部非常疼痛。’ 迦叶接受教诲，迅速地为佛陀铺设座位，使它方正。铺设座位完毕后，向前禀告大圣（Maharishi，对佛陀的尊称）：‘座位已经铺设完毕，希望您就座。’ 佛陀随即坐下，告诉迦叶说：‘这块土地柔软，细滑，美妙。’ 迦叶说：‘是的，世尊，那块土地和这块土地，现在的人身，最终都会归于这块土地。是的，世尊，归于尽灭，保持内心的忍辱，应当像这块土地一样。现在我的法衣，也还柔软美好，希望佛陀怜悯，慈悲接受它。’ 佛陀告诉迦叶：‘假如我接受了柔软的红色法衣，你穿什么呢？’ 迦叶禀告佛陀
English
English version: Do not boast about yourself. O Kulasrestha (one of good family)! Controlling the mind to cultivate oneself should also be like this. The Buddha told Kasyapa (one of the Buddha's ten major disciples, known for being foremost in ascetic practices): 'From now on, O Kulasrestha! Controlling the mind to cultivate oneself should be like a cow with its horns cut off, like a cow whose horns have been cut off, virtuous, gentle, and compliant, not greedy for the four requisites (clothing, food, shelter, and medicine), going to the crossroads, on the crossroads, without any door to rely on, endangering one's life. If O Kulasrestha! Controlling the mind to cultivate oneself should also be like this.' The Buddha told Kasyapa: 'From now on, controlling the mind to cultivate oneself should be like an iron pot, and also like various lamps, like an iron pot and lamps with many holes, filled with oil. Just as a clear-sighted person observes from one side, the oil leaks out from the holes of the pot and lamps, each dripping to the ground. If O Kulasrestha! Observe that the body is impermanent, composed of the four great elements (earth, water, fire, and wind), with nine orifices (two eyes, two ears, two nostrils, mouth, and the two excretory openings) leaking, all emitting impure things, not greedy for the pleasure of the body, not considering the body to be anything extraordinary.' Then, Mahakasyapa (Great Kasyapa), having heard from the Buddha the practice of the moon simile, immediately accepted and recited it, observing the eight liberations (Asta Vimoksha, referring to eight states of meditative absorption). The Buddha told Kasyapa: 'Go to the radiant tree.' Kasyapa replied: 'Yes, O Bhagavan (another title for the Buddha)!' Immediately he rose from his seat and stood behind the Buddha. At that time, the Buddha and Mahakasyapa, came out of that grove of trees and went to another grove of trees. Then they went out again and sat under another tree, telling Mahakasyapa: 'Under this tree, spread out a seat for the Tathagata (one of the Buddha's titles), my body is tired, and my back is very painful.' Kasyapa, receiving the instruction, quickly spread out a seat for the Buddha, making it square and proper. Having finished spreading the seat, he went forward and reported to the Maharishi (a respectful term for the Buddha): 'The seat has been spread out, may you please be seated.' The Buddha then sat down and told Kasyapa: 'This ground is soft, smooth, and wonderful.' Kasyapa said: 'Yes, O Bhagavan, that ground and this ground, the present human body, will eventually return to this ground. Yes, O Bhagavan, returning to extinction, maintaining patience in the heart, should be like this ground. Now my Dharma robe is also soft and fine, may the Buddha have compassion and kindly accept it.' The Buddha told Kasyapa: 'If I were to accept the soft red robe, what would you wear?' Kasyapa reported to the Buddha --------------------------------------------------------------------------------
Chinese
：“往古诸世尊赞誉，若族姓子，着冢间死人弊衣及五纳衣，为安诸天及世间人。” 佛言：“善哉，善哉！迦叶！多所哀愍，多所安隐，着弊纳衣，往古诸佛，所称叹者。迦叶！汝起促取水来，吾甚饥渴，意欲饮水。” “唯然，世尊！”即受教起，稽首足下，绕佛三匝，促疾促疾，欲行取水。 诸比丘见，寻时问之：“仁为耆年，不以贡高，亦不忧戚，寂除凶欲入无所处，何因为沙门欲受具戒，今所至？” 迦叶报曰：“汝等诣佛，以持此事，自问大圣，悉当为汝分别说之。” 于时，贤者大迦叶，即取水来，往奉上佛。佛寻受之，饮水竟，便残水持与。迦叶即受，以着一面，长跪叉手，右膝着地，更整衣服，白世尊曰：“我行取水，见诸弟子及诸比丘，问我曰：‘仁为耆年，不以贡高，不以忧戚，亦不痴妄，寂诸四事众欲之凶。’我自舍六十佉犁金妙珍宝犁牛千具，弃妻玉女天下第一，其有世间能成罗汉，吾当从受。今者弟子，诸比丘众，悉来问吾。 “我时前在多子神祠，在药树下，啖其果蓏，于是世尊未受具戒。尔时世尊，游于王舍城，我时在竹树间迦兰园，明旦着衣，持钵入城分卫，见日大殿有千光出。时佛世尊，在王舍城迦兰竹树间。时见世尊，吾自忆念，谓日 现代汉语译本：‘过去的诸位世尊都赞扬，如果善男子、善女人，穿着墓地里死人的破烂衣服以及用五种布料缝制的衲衣，是为了安定诸天以及世间的人。’ 佛说：‘好啊，好啊！迦叶（Kasyapa，人名）！你真是大慈大悲，能给人们带来安宁，穿着破旧的衲衣，这是过去诸佛所称赞的。迦叶（Kasyapa）！你快去取水来，我非常饥渴，想要喝水。’ ‘遵命，世尊！’迦叶（Kasyapa）立刻接受教诲起身，顶礼佛足，绕佛三圈，急急忙忙地想要去取水。 众比丘看见他，随即问道：‘您年纪这么大，既不贡高自傲，也不忧愁悲戚，已经寂灭了各种欲望，进入了无所求的境界，为什么现在为了一个沙门（Sramana，出家修行者）想要受具足戒（Upasampada，佛教中的正式出家仪式），现在要去哪里？’ 迦叶（Kasyapa）回答说：‘你们去问佛陀，把这件事告诉大圣（Mahasattva，对佛的尊称），他会为你们详细解释的。’ 当时，贤者大迦叶（Mahakasyapa），取了水回来，献给佛陀。佛陀接过水，喝完后，把剩下的水递给迦叶（Kasyapa）。迦叶（Kasyapa）接过水，放在一边，长跪合掌，右膝着地，整理好衣服，对世尊（Bhagavan，佛的称号）说：‘我去取水的时候，看见各位弟子以及众比丘，问我说：“您年纪这么大，既不贡高自傲，也不忧愁悲戚，也不愚痴妄想，已经寂灭了各种欲望的凶猛。”我曾经舍弃了六十佉犁（Kharis，古代的计量单位）的金银珠宝，一千头犁地的牛，抛弃了妻子——天下第一的美女，如果世间有人能够证得阿罗汉（Arhat，佛教修行者所能达到的最高果位），我就跟随他修行。现在弟子们，众比丘，都来问我。’ ‘我之前在多子神祠（Bahputra-deva-mandira，供奉多子神的神庙），在药树下，吃着树上的果实，那时世尊（Bhagavan）还没有为我授具足戒（Upasampada）。当时世尊（Bhagavan），游化在王舍城（Rajagrha，古印度城市），我当时在竹林迦兰园（Kalandaka Venuvana，竹林精舍），第二天早上穿好衣服，拿着钵进入城里乞食，看见日大殿发出千道光芒。当时佛世尊（Bhagavan），在王舍城（Rajagrha）的迦兰竹林（Kalandaka Venuvana）中。当时看见世尊（Bhagavan），我心里想，这一定是太阳。’
English
English version: 'The past Buddhas praised, if a son or daughter of good family wears tattered clothes of dead people from the cemetery and robes made of five kinds of cloth, it is for the peace of the heavens and the people of the world.' The Buddha said, 'Excellent, excellent! Kasyapa (Kasyapa, a name)! You are truly compassionate and bring peace to many. Wearing tattered robes is praised by the Buddhas of the past. Kasyapa (Kasyapa)! Go quickly and fetch water, I am very hungry and thirsty, and I want to drink.' 'As you command, World Honored One (Bhagavan, title of the Buddha)!' Kasyapa (Kasyapa) immediately accepted the teaching, rose, bowed at the Buddha's feet, circumambulated the Buddha three times, and hurried to fetch water. The monks saw him and immediately asked, 'You are so old, neither arrogant nor sorrowful, having extinguished all desires and entered a state of non-attachment, why do you now seek ordination (Upasampada, formal Buddhist ordination) as a Sramana (Sramana, a wandering ascetic), and where are you going?' Kasyapa (Kasyapa) replied, 'Go to the Buddha and tell him about this matter, ask the Great Sage (Mahasattva, epithet for the Buddha), and he will explain it to you in detail.' At that time, the worthy Mahakasyapa (Mahakasyapa), brought water and offered it to the Buddha. The Buddha received the water, drank it, and then gave the remaining water to Kasyapa (Kasyapa). Kasyapa (Kasyapa) received the water, placed it aside, knelt with his right knee on the ground, arranged his clothes, and said to the World Honored One (Bhagavan, title of the Buddha), 'When I went to fetch water, I saw the disciples and monks, who asked me, "You are so old, neither arrogant nor sorrowful, nor foolishly deluded, having extinguished the fierceness of all desires." I once abandoned sixty Kharis (Kharis, ancient unit of measurement) of gold and silver treasures, a thousand plowing oxen, and abandoned my wife—the most beautiful woman in the world. If there is anyone in the world who can attain Arhatship (Arhat, the highest state attainable by Buddhist practitioners), I will follow him to practice. Now the disciples, the monks, all come to ask me.' 'Before, I was at the Bahputra-deva-mandira (Bahputra-deva-mandira, temple dedicated to the god of many children), under the medicine tree, eating its fruits, at that time the World Honored One (Bhagavan) had not yet ordained me (Upasampada). At that time the World Honored One (Bhagavan), was traveling in Rajagrha (Rajagrha, ancient Indian city), I was in the Kalandaka Venuvana (Kalandaka Venuvana, Bamboo Grove Monastery) in the bamboo forest, the next morning I put on my clothes, took my bowl and entered the city to beg for food, and saw a thousand rays of light emanating from the great hall of the sun. At that time the Buddha World Honored One (Bhagavan), was in the Kalandaka Venuvana (Kalandaka Venuvana) in Rajagrha (Rajagrha). When I saw the World Honored One (Bhagavan), I thought to myself, this must be the sun.' --------------------------------------------------------------------------------