Chinese
不能修善不得道果。是人若取如来佛物，衣服、饮食、病药所须自服食之。迦叶！我不说是有恶道果。迦叶！是名如来秘密藏法。应当密持善好守护，不应在彼见著者前开示演说，勿令是人重增所见。 “迦叶！云何为解？谓解如来说一切法。云何为缚？迦叶！所言缚者，所谓贪着。云何为解？谓不贪着，不分别二。迦叶！我今不说是无著者名之为犯。何以故？迦叶！羸劣烦恼从虚妄生。迦叶！若其不实不以生故，名之为实。迦叶！我今引喻为示不实妄想事故。迦叶！犹如人天持芥子火吹令增长，渐烧诸物成大火聚。如是迦叶！愚小凡夫起少不正思惟妄念，坚着诸见随所妄想，随是诸处增长结使。迦叶！若有火聚如须弥山无有所依。迦叶！于意云何？而是火者，为当增长，为当渐灭？” 迦叶白言：“是火当灭，更不增长。” 佛言：“迦叶！不实妄想诸烦恼等，若更不起，若更不着、更不妄想、更不嬉乐、更不分别，此当渐灭而不增长。迦叶！以是事故，应当解知羸劣不实妄想烦恼是不真实。迦叶！犹如有人至毒家舍，竟不服毒，自生惊怖受大苦痛发声大呼：‘我今遇毒，我今遇毒。’有善良医持不实药，令是病人除不实病得离众苦。迦叶！于意云何？若是良医持于实药与是人者，是人活不？” 现代汉语译本： 不能修行善法就不能证得道果。如果有人拿取如来佛的财物，比如衣服、饮食、治病的药物等自己享用。迦叶（Mahākāśyapa，摩诃迦叶，佛陀十大弟子之一）！我不是说这样的人会堕入恶道。迦叶！这被称为如来的秘密藏法。应当秘密地持有，好好地守护，不应该在那些执着于见解的人面前开示演说，不要让他们加重自己的错误见解。 ‘迦叶！什么是解脱？’ 所谓解脱，就是理解如来说的一切法。‘什么是束缚？’ 迦叶！所说的束缚，就是贪着。‘什么是解脱？’ 就是不贪着，不分别二元对立。迦叶！我现在不是说没有执着的人就叫做犯戒。为什么呢？迦叶！微弱的烦恼是从虚妄中产生的。迦叶！如果它是不真实的，不是由真实而生，就不能称之为真实。迦叶！我现在用一个比喻来展示不真实的妄想之事。迦叶！就像有人用人或天所持有的芥子大小的火，吹它使之增长，逐渐燃烧各种东西，成为巨大的火堆。如此，迦叶！愚昧弱小的凡夫产生少许不正的思惟妄念，坚固地执着于各种见解，随着自己的妄想，在这些地方增长烦恼。迦叶！如果有火堆像须弥山（Sumeru，佛教宇宙观中的山名）一样大，没有可以依靠的东西。迦叶！你认为怎么样？这火是会增长，还是会逐渐熄灭？’ 迦叶回答说：‘这火会熄灭，不会再增长。’ 佛说：‘迦叶！不真实的妄想和各种烦恼等，如果不再生起，不再执着、不再妄想、不再嬉戏玩乐、不再分别，这些烦恼就会逐渐熄灭而不会增长。迦叶！因此，应当了解微弱不实的妄想烦恼是不真实的。迦叶！就像有人到了有毒的人家，最终没有服毒，自己却惊恐害怕，承受巨大的苦痛，大声呼喊：‘我中了毒，我中了毒。’ 有善良的医生拿着不真实的药物，使这个病人去除不真实的疾病，得以脱离各种痛苦。迦叶！你认为怎么样？如果这位良医用真实的药物给这个人，这个人能活吗？’
English
English version: One cannot attain the fruit of enlightenment without cultivating good deeds. If someone takes the property of the Tathāgata (如来，another name for the Buddha), such as clothing, food, or medicine needed for their own consumption, Kāśyapa (迦叶，one of the Buddha's ten great disciples)! I do not say that such a person will fall into evil realms. Kāśyapa! This is called the secret treasury of the Tathāgata's Dharma. It should be held secretly and well-guarded, and should not be revealed or expounded in front of those who are attached to views, lest they increase their erroneous views. 'Kāśyapa! What is liberation?' Liberation is understanding all the Dharmas (法，teachings) spoken by the Tathāgata. 'What is bondage?' Kāśyapa! Bondage is attachment. 'What is liberation?' It is non-attachment, non-discrimination of duality. Kāśyapa! I do not say that one without attachments is called a transgressor. Why? Kāśyapa! Weak afflictions arise from falsehood. Kāśyapa! If it is unreal, not born from reality, it cannot be called real. Kāśyapa! I will now use a metaphor to illustrate the matter of unreal妄想(wangxiang, delusional) thoughts. Kāśyapa! It is like a person or a Deva (天，god) holding a mustard seed-sized fire, blowing on it to make it grow, gradually burning things and becoming a great fire. Thus, Kāśyapa! Foolish and small ordinary beings give rise to a few incorrect thoughts and delusions, firmly clinging to various views, and according to their delusions, they increase their afflictions in those places. Kāśyapa! If there is a fire as large as Mount Sumeru (须弥山，the central mountain in Buddhist cosmology) with nothing to rely on, Kāśyapa! What do you think? Will this fire grow, or will it gradually diminish?' Kāśyapa replied: 'This fire will diminish and will not grow further.' The Buddha said: 'Kāśyapa! Unreal delusions and various afflictions, if they no longer arise, no longer cling, no longer妄想(wangxiang, delusional) think, no longer frolic and enjoy, no longer discriminate, these afflictions will gradually diminish and not grow. Kāśyapa! Therefore, one should understand that weak and unreal delusions and afflictions are not real. Kāśyapa! It is like someone who goes to a poisonous household, but does not take the poison, yet becomes frightened and suffers great pain, shouting loudly: 'I have been poisoned, I have been poisoned.' A good doctor holds unreal medicine, causing the patient to remove the unreal disease and be freed from various sufferings. Kāśyapa! What do you think? If this good doctor gives this person real medicine, will this person live?' --------------------------------------------------------------------------------
Chinese
“不也。世尊！是人实不服食于毒，自生毒想，须不实药以疗治之。” 佛言：“如是迦叶！诸小凡夫为于不实烦恼所恼，是故如来说不实法。” 尔时迦叶白言：“世尊！如来说法不真实耶？” 佛言：“迦叶！汝所解说，为是真实、为不真实？” 迦叶白言：“我所解说无有真实。何以故？世尊！所有贪欲以不净对、瞋恚慈对、痴因缘对。世尊！若不净是实则不能除不实贪欲，亦非贪欲生不净观。若愚痴是实，起愚痴已非因缘对，亦非因缘能除愚痴。是故世尊！一切结使及断结法，二俱不实，无物、无定、无有成就。是故不实诸烦恼等，习近不实便得除去。世尊！结使无去。何以故？若有除去则为有去，若已有去则便有来。是故世尊！一切结使无去无来，是故知诸一切有为，无来无去，名离烦恼。” 佛言：“迦叶！此如来密藏，说一切法本性清净。” 尔时大德摩诃迦叶白言：“世尊！是十恶道如佛所说，其性无垢本性净耶？” 佛言：“如是如是。迦叶！何以故？无有自在而犯于杀；无可亲信而犯于盗；非无主无护而犯邪淫；非为护他而犯妄语；非为调伏而犯恶口；非为破坏外道邪增(恐慢)而犯两舌；无随应器而犯绮语；无粗恶教而犯瞋恚；无有希望 现代汉语译本 ‘不，世尊！那个人实际上并没有服用毒药，而是自己产生了中毒的想法，所以需要虚假的药物来治疗。’ 佛说：‘是的，迦叶（Kāśyapa，人名，大迦叶，佛陀十大弟子之一）！那些凡夫俗子被虚假的烦恼所困扰，所以如来说虚假之法。’ 当时，迦叶（Kāśyapa）禀告佛说：‘世尊！如来说法是不真实的吗？’ 佛说：‘迦叶（Kāśyapa）！你所理解和解释的，是真实的还是不真实的？’ 迦叶（Kāśyapa）禀告佛说：‘我所理解和解释的没有真实。为什么呢？世尊！所有的贪欲用不净观来对治，瞋恚用慈悲来对治，愚痴用因缘观来对治。世尊！如果说不净观是真实的，那就不能去除虚假的贪欲，也不是贪欲产生不净观。如果愚痴是真实的，生起愚痴之后就不能用因缘观来对治，也不是因缘观能够去除愚痴。所以，世尊！一切烦恼和断除烦恼的方法，两者都是不真实的，没有实体、没有定性、没有成就。所以，虚假的烦恼等，通过修习虚假的方法就能去除。世尊！烦恼没有来去。为什么呢？如果有去除，那就是有去处，如果已经有去处，那就必然有来处。所以，世尊！一切烦恼没有来去，因此知道一切有为法，没有来去，就叫做远离烦恼。’ 佛说：‘迦叶（Kāśyapa）！这是如来的秘密藏，说一切法的本性是清净的。’ 当时，大德摩诃迦叶（Mahākāśyapa，人名，大迦叶）禀告佛说：‘世尊！这十恶道，如佛所说，它的本性也是没有垢染、本性清净的吗？’ 佛说：‘是的，是的。迦叶（Kāśyapa）！为什么呢？没有人是自在的而会去犯杀戒；没有什么是可以亲信的而会去犯盗戒；没有什么是无主无护的而会去犯邪淫；不是为了保护他人而会去犯妄语；不是为了调伏而会去犯恶口；不是为了破坏外道增长邪见（恐怕是增上慢）而会去犯两舌；没有随顺相应的根器而会去犯绮语；没有粗暴恶劣的教导而会去犯瞋恚；没有希望
English
English version ‘No, World Honored One! That person does not actually ingest poison, but generates the thought of being poisoned himself, so he needs unreal medicine to cure it.’ The Buddha said, ‘So it is, Kāśyapa (name of a person, Mahākāśyapa, one of the Buddha's ten great disciples)! Ordinary people are troubled by unreal afflictions, therefore the Tathagata speaks of unreal dharmas.’ At that time, Kāśyapa (Kāśyapa) said to the Buddha, ‘World Honored One! Is the Dharma spoken by the Tathagata unreal?’ The Buddha said, ‘Kāśyapa (Kāśyapa)! Is what you understand and explain real or unreal?’ Kāśyapa (Kāśyapa) said to the Buddha, ‘What I understand and explain is not real. Why? World Honored One! All greed is counteracted by the contemplation of impurity, hatred is counteracted by loving-kindness, and ignorance is counteracted by the contemplation of dependent origination. World Honored One! If the contemplation of impurity is real, then it cannot remove unreal greed, nor does greed generate the contemplation of impurity. If ignorance is real, then after ignorance arises, it cannot be counteracted by the contemplation of dependent origination, nor can the contemplation of dependent origination remove ignorance. Therefore, World Honored One! All fetters and the methods of severing fetters are both unreal, without substance, without fixed nature, and without accomplishment. Therefore, unreal afflictions and the like can be removed by practicing unreal methods. World Honored One! Afflictions have no coming or going. Why? If there is removal, then there is a place to go; if there is already a place to go, then there must be a place to come from. Therefore, World Honored One! All afflictions have no coming or going, therefore knowing that all conditioned dharmas have no coming or going is called being free from afflictions.’ The Buddha said, ‘Kāśyapa (Kāśyapa)! This is the Tathagata's secret treasury, which says that the inherent nature of all dharmas is pure.’ At that time, the Venerable Mahākāśyapa (Mahākāśyapa) said to the Buddha, ‘World Honored One! Are the ten evil paths, as the Buddha said, also without defilement and inherently pure?’ The Buddha said, ‘So it is, so it is. Kāśyapa (Kāśyapa)! Why? No one is free to commit murder; nothing is trustworthy enough to commit theft; nothing is ownerless and unprotected enough to commit sexual misconduct; it is not to protect others that one commits false speech; it is not to tame that one commits harsh speech; it is not to destroy the growth of heretical views of external paths (perhaps arrogance) that one commits divisive speech; there is no corresponding capacity that one commits frivolous speech; there is no crude and evil teaching that one commits anger; there is no hope --------------------------------------------------------------------------------
Chinese
增上善根名之为贪；无有将护自在者意少不正言而犯邪见。迦叶！是十恶道若不坚着，我不说彼名之有过。迦叶！是十恶道若不坚着，名为不犯。如是迦叶！一切烦恼若不坚着，我说无犯。迦叶！诸不著者，名曰离见。” 迦叶白言：“世尊！十恶业道何者最重？” 佛言：“迦叶！是十恶业道，杀及邪见，名为最重。迦叶！随在在处诸恶不善，若不坚住、若不坚执、若不坚着，一切我说名为不犯。迦叶！若少不善，若其坚住、坚执、坚着，一切我说名之为犯。迦叶！五无间罪，若不坚住、坚执、坚着，生于见者，我不说彼名曰为犯，况复余小不善业道？迦叶！我不以不善法而得菩提；亦不以善法而得菩提。迦叶！若以不善得于菩提，诸小凡夫亦得菩提；若以善法得菩提者，一切被烧草木丛林应还生长。迦叶！我今问汝，如来云何得于菩提？” 迦叶白言：“佛是法本，世尊是眼，世尊是依，如世尊说当共奉行。” 佛言：“迦叶！解知烦恼从因缘生，名得菩提。迦叶！云何为解知从因缘所生烦恼？解知是无自性起法、是无生法，如是解知名得菩提。迦叶！但假名字名得菩提，而是菩提不以文字言说而得。若无文字、无言无说、无得菩提，是第一义。迦叶！如汝所问：‘十恶业道何者为重？ 现代汉语译本：增长善的根源被称为贪婪；没有守护自己心意的人，稍微不正的言语就会触犯邪见。迦叶（Kasyapa，人名）！这十恶道如果不是非常执着，我就不会说那是过错。迦叶！这十恶道如果不是非常执着，就叫做不犯。像这样，迦叶！一切烦恼如果不是非常执着，我就说没有犯错。迦叶！那些不执着的人，就叫做远离见解。' 迦叶（Kasyapa）问：'世尊！十恶业道中哪个最重？' 佛说：'迦叶！这十恶业道中，杀生和邪见，被称为最重。迦叶！无论在什么地方，各种恶和不善，如果不坚固地安住、不坚固地执取、不坚固地执着，我都说那是不犯。迦叶！如果稍微有一点不善，如果坚固地安住、坚固地执取、坚固地执着，我都说那是犯错。迦叶！五无间罪（Panca-anantarya，佛教中最重的五种罪），如果不坚固地安住、坚固地执取、坚固地执着，生起这种见解的人，我就不会说那是犯错，更何况其他小的恶业道呢？迦叶！我不以不善法而得到菩提（Bodhi，觉悟）；也不以善法而得到菩提。迦叶！如果以不善法得到菩提，那么所有的小凡夫也能得到菩提；如果以善法得到菩提，那么所有被烧毁的草木丛林应该还会生长。迦叶！我现在问你，如来（Tathagata，佛的称号）如何得到菩提？' 迦叶（Kasyapa）回答说：'佛是法的根本，世尊是眼，世尊是依靠，如世尊所说应当共同奉行。' 佛说：'迦叶！理解并知道烦恼是从因缘（Hetupratyaya，事物产生的原因和条件）而生，就叫做得到菩提。迦叶！怎样是理解并知道从因缘所生的烦恼呢？理解并知道那是没有自性的生起之法、是没有生之法，这样理解就叫做得到菩提。迦叶！只是假借名字叫做得到菩提，而菩提不是通过文字言说而得到的。如果没有文字、没有言语、没有述说，没有得到菩提，这就是第一义谛（Paramartha-satya，最高的真理）。迦叶！正如你所问的：‘十恶业道中哪个最重？'
English
English version: Increasing the roots of goodness is called greed; without guarding one's own mind, slightly improper speech will violate wrong views. Kasyapa! If one is not firmly attached to these ten evil paths, I would not say that is a fault. Kasyapa! If one is not firmly attached to these ten evil paths, it is called non-offense. Thus, Kasyapa! If one is not firmly attached to all afflictions, I say there is no offense. Kasyapa! Those who are not attached are called detached from views.' Kasyapa asked: 'World Honored One! Which of the ten evil karmic paths is the most serious?' The Buddha said: 'Kasyapa! Among these ten evil karmic paths, killing and wrong views are called the most serious. Kasyapa! Wherever there are various evils and unwholesome deeds, if one does not firmly abide, firmly grasp, or firmly attach, I say that is not an offense. Kasyapa! If there is even a little unwholesome deed, if one firmly abides, firmly grasps, or firmly attaches, I say that is an offense. Kasyapa! The five heinous crimes (Panca-anantarya), if one does not firmly abide, firmly grasp, or firmly attach, for those who generate such views, I would not say that is an offense, let alone other minor evil karmic paths? Kasyapa! I do not attain Bodhi (Enlightenment) through unwholesome dharmas; nor do I attain Bodhi through wholesome dharmas. Kasyapa! If one attains Bodhi through unwholesome dharmas, then all small ordinary beings could also attain Bodhi; if one attains Bodhi through wholesome dharmas, then all burnt grass and forests should grow back. Kasyapa! I now ask you, how does the Tathagata (Title of the Buddha) attain Bodhi?' Kasyapa replied: 'The Buddha is the root of the Dharma, the World Honored One is the eye, the World Honored One is the reliance, as the World Honored One says, we should all practice accordingly.' The Buddha said: 'Kasyapa! Understanding and knowing that afflictions arise from causes and conditions (Hetupratyaya), is called attaining Bodhi. Kasyapa! How is understanding and knowing afflictions arising from causes and conditions? Understanding and knowing that it is a dharma of arising without self-nature, it is a dharma without birth, such understanding is called attaining Bodhi. Kasyapa! It is only nominally called attaining Bodhi, but Bodhi is not attained through words and speech. If there are no words, no speech, no expression, no attaining Bodhi, that is the ultimate truth (Paramartha-satya). Kasyapa! As you asked: ‘Which of the ten evil karmic paths is the most serious?’' --------------------------------------------------------------------------------