English
English version: ‘Good man! You should learn in this way.’ The boy said to the Buddha: ‘I will follow the World Honored One’s teachings.’ At that time, the boy heard the World Honored Buddha using various metaphors and expounding various Dharma teachings, and he immediately understood and comprehended them. After receiving the Dharma, the boy immediately rose from his seat, circumambulated the Buddha three times, prostrated to the Buddha, and departed. He went to a tree, straightened his body and mind, and focused on contemplating the Dharma spoken by the Buddha for seven days and seven nights. On the morning of the eighth day, all his defilements were exhausted, he attained the Three Clarities and Six Supernatural Powers (San Ming Liu Tong, three kinds of wisdom and six kinds of supernatural powers), possessed the Eight Liberations (Ba Jie Tuo, eight kinds of liberation), and attained the Arhat fruit (A Luo Han Guo, the fruit of a saint who has exhausted all afflictions). After attaining the Arhat fruit, he went to where the Buddha was, touched his head to the ground and prostrated to the Buddha, then sat to one side and said to the Buddha: ‘World Honored One! I previously heard the Tathagata’s (Ru Lai, another name for Buddha) Dharma, and after seven days and seven nights, on the morning of the eighth day, all my defilements were exhausted, my mind was liberated, I attained the Three Clarities and Six Supernatural Powers, and obtained the Arhat fruit. For example, if someone said: “There is an elephant that is seven cubits tall, and there is a tree that is six and a half cubits tall.” If it is said that this tree can provide shade for the elephant, that is impossible. If someone has attained the Arhat fruit, possesses the Three Clarities and Six Supernatural Powers, and is complete with the Eight Liberations, and can surpass me, that is impossible.’ The Buddha told Kashyapa (Jia Ye, one of Buddha's disciples): ‘Excellent, excellent! Kashyapa! Just as you said. You have deeply understood the principle of non-arising from the various metaphors in the Dharma I have spoken, and have attained the Arhat fruit.’ This is receiving the complete precepts (Shou Ju Zu Jie, the complete precepts received by a Bhikshu). ‘At that time, the World Honored One, because of this event, gathered the Bhikshus (Bi Qiu, ordained male monastics) and told them: ‘I previously spoke this Dharma for Kashyapa, and you should all cultivate it today.’ The Buddha further told the Bhikshus: ‘From now on, I will allow you to receive the complete precepts based on the roots of goodness (Shan Gen, the foundation of good deeds).’ The Buddha told the Bhikshus: ‘The Buddhas of the past, the Buddhas of the future, all received the complete precepts based on establishing roots of goodness, and I am also doing so now.’ This is called receiving the complete precepts based on establishing roots of goodness. ‘At that time, Venerable Kashyapa immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and bowed to the Buddha, saying to the Buddha: ‘World Honored One! In the Tathagata’s Dharma, what kind of Dharma do we abide in? What kind of Dharma do we cultivate? What are the differences among those who practice the Dharma?’ The Buddha said: ‘Excellent, excellent! Kashyapa! Your question is very good, like a spring gushing forth, inexhaustible. Your question about abiding, cultivating --------------------------------------------------------------------------------
Chinese
至差别，言辞义理所问无滞。’佛告迦叶：‘四圣种是住处，十二头陀名为行处，尽诸有漏名为差别。’ “迦叶白佛言：‘四圣种、十二头陀乃至漏尽解脱，当顶戴奉行。若长者若长者子，沐浴香汤以上衣服而自庄饰，更有人来以好花鬘系其顶上。我等亦复如是，顶戴如来所告敕法。’佛告迦叶：‘汝云何复住四圣种中？’迦叶白佛：‘一者随前所得粪扫衣以为足想；二者见前人所著粪扫衣亦赞叹之；三者自见所著粪扫衣，不自恃讥彼；四者得饮食乃至病瘦汤药，随所得以为足想，又复不自恃讥彼。又于他人不生此念：“彼人胜我、彼人不如我。”复不念言：“彼人似我、此人不似我。”复不生心：“此人卑我、彼人不卑我。”复不念言：“彼人妙我、彼人不妙我。”世人皆与上相违，而我如上也。’佛告迦叶：‘四圣种住应如是学。迦叶！云何复欲行十二头陀？’迦叶白佛言：‘一者常自行空闲静处，亦当赞彼闲静之处；二者乞食；三者粪扫衣；四者若有瞋心止不食，灭已乃食；五者一坐食；六者一时受取；七者常冢间行；八者露地坐；九者树下坐；十者常坐不卧；十一者随得敷具；十二者齐三衣。如此等法皆应赞叹，亦不自恃讥彼，乃至少欲，众具知足、众具广示于人。’佛告迦叶：‘善哉善哉！如汝所 现代汉语译本：‘达到（对佛法的）差别理解，对于言辞义理的提问没有任何滞碍。’佛告诉迦叶（Mahākāśyapa，释迦十大弟子之一，以头陀第一著称）说：‘四圣种是安住之处，十二头陀是修行之处，断尽一切有漏烦恼是（修行所达到的）差别。’ 迦叶（Mahākāśyapa）对佛说：‘对于四圣种、十二头陀乃至漏尽解脱，我等应当顶戴奉行。如果一位长者或者长者之子，沐浴香汤，穿上上好的衣服来庄严自己，又有人用美好的花鬘系在他的头顶上。我们也是这样，顶戴如来所告诫的法。’佛告诉迦叶（Mahākāśyapa）：‘你又如何安住于四圣种中呢？’迦叶（Mahākāśyapa）回答佛说：‘第一，随顺得到什么粪扫衣（pāṃśukūla，指从垃圾堆或丢弃物中捡来的衣服）就认为足够；第二，见到别人穿着粪扫衣也赞叹他们；第三，自己穿着粪扫衣，不因此而自恃，也不讥笑别人；第四，得到饮食乃至病时的汤药，随顺得到什么就认为足够，又不因此而自恃，也不讥笑别人。又不对他人产生这样的念头：“那个人胜过我，那个人不如我。”又不生起这样的念头：“那个人像我，这个人不像我。”又不生起这样的心：“这个人轻视我，那个人不轻视我。”又不生起这样的念头：“那个人比我好，那个人不如我。”世人大多与此相反，而我如上面所说。’佛告诉迦叶（Mahākāśyapa）：‘四圣种的安住应当这样学习。迦叶（Mahākāśyapa）！你又想如何修行十二头陀行呢？’迦叶（Mahākāśyapa）回答佛说：‘第一，常常自己前往空闲寂静之处，也应当赞叹那些闲静之处；第二，乞食；第三，穿粪扫衣；第四，如果有嗔心就停止进食，嗔心平息之后才吃；第五，一坐而食；第六，一次性接受食物；第七，常常在坟墓间行走；第八，在露天而坐；第九，在树下而坐；第十，常常坐着不躺卧；第十一，随顺得到什么敷具（坐卧的垫具）；第十二，只有三衣（佛教僧侣所持有的三种袈裟）。像这些法都应当赞叹，也不因此而自恃，也不讥笑别人，乃至于少欲知足，对于资具感到满足，并将资具广泛地示与他人。’佛告诉迦叶（Mahākāśyapa）：‘好啊好啊！正如你所’
English
English version: 'Reaching a distinct understanding, there is no hesitation in questions regarding words, meanings, and principles.' The Buddha told Kāśyapa (Mahākāśyapa, one of the ten major disciples of Śākyamuni Buddha, known for being foremost in ascetic practices): 'The Four Noble Lineages are the dwelling place, the Twelve Dhūta practices are the place of practice, and the exhaustion of all outflows is the distinction.' Kāśyapa (Mahākāśyapa) said to the Buddha: 'We should uphold and practice the Four Noble Lineages, the Twelve Dhūta practices, and even the liberation from the exhaustion of outflows. If a householder or the son of a householder bathes in fragrant water, puts on fine clothes to adorn himself, and someone places a beautiful garland on his head, we are also like that, upholding the Dharma taught by the Tathāgata.' The Buddha told Kāśyapa (Mahākāśyapa): 'How do you dwell in the Four Noble Lineages?' Kāśyapa (Mahākāśyapa) replied to the Buddha: 'First, being content with whatever discarded-rag robes (pāṃśukūla, robes made from discarded rags) one obtains; second, praising others who wear discarded-rag robes; third, when wearing discarded-rag robes oneself, not being arrogant because of it, nor criticizing others; fourth, being content with whatever food, drink, or medicine one obtains when sick, and not being arrogant because of it, nor criticizing others. Furthermore, not giving rise to thoughts about others such as, 'That person is superior to me, that person is inferior to me.' Nor giving rise to thoughts such as, 'That person is like me, this person is not like me.' Nor giving rise to the thought, 'This person despises me, that person does not despise me.' Nor giving rise to the thought, 'That person is better than me, that person is not as good as me.' Most people in the world are contrary to this, but I am as described above.' The Buddha told Kāśyapa (Mahākāśyapa): 'The dwelling in the Four Noble Lineages should be learned in this way. Kāśyapa (Mahākāśyapa)! How do you intend to practice the Twelve Dhūta practices?' Kāśyapa (Mahākāśyapa) replied to the Buddha: 'First, always going to secluded and quiet places oneself, and also praising those quiet places; second, begging for food; third, wearing discarded-rag robes; fourth, if there is anger, stopping eating, and eating only after the anger has subsided; fifth, eating in one sitting; sixth, receiving food at one time; seventh, always walking among tombs; eighth, sitting in the open air; ninth, sitting under a tree; tenth, always sitting and not lying down; eleventh, being content with whatever sitting or sleeping mat (seat) one obtains; twelfth, having only three robes (the three kāṣāya robes held by Buddhist monks). All these practices should be praised, and one should not be arrogant because of them, nor criticize others, but rather be content with little, satisfied with possessions, and widely show possessions to others.' The Buddha told Kāśyapa (Mahākāśyapa): 'Excellent, excellent! Just as you' --------------------------------------------------------------------------------
Chinese
言，行十二头陀正应如是。’佛复告迦叶：‘汝可随吾按行林薮。’迦叶答言：‘奉世尊告。’佛起而去，迦叶即捉坐具着肩头随世尊后。迦叶随佛，如师子子随大师子。尔时世尊随道而行到一树下，告迦叶言：‘汝可为吾于此树下敷座。’迦叶即奉告，揲僧伽梨四揲敷座。如来就坐，迦叶礼佛足。世尊以右手按坐，告迦叶言：‘此坐甚柔软。’迦叶言：‘世尊！此坐实柔软。此衣是弟子初出家时衣，此衣新时价直迦尸一国，今价已退可直半国，唯愿如来纳受此衣。’佛告迦叶：‘吾怜愍汝故受此衣。汝受持何等？’即白佛言：‘我当取迦尸迦草粪扫衣中最下者求觅受持。’佛告迦叶：‘善哉善哉！汝受持迦尸迦草粪扫衣者，多所利益多所安隐。’ “尔时世尊与大比丘僧千二百五十人俱，次复游行摩竭提国，在林中善立摩拘陀树王下坐。尔时六群比丘于静房中共谈：‘迦叶不如阿若憍陈如等善来受具，亦不如毗舍离拔祇子比丘三语受具，亦不如婆卢波斯那比丘白四羯磨受具，此非受具者也。云何与诸比丘同共布萨羯磨？’世尊尔时在树下，以天耳闻诸比丘在屏处论。佛告迦叶：‘为吾取水。’迦叶即持钵向池取水。六群比丘见迦叶来到，六群即逆语言：‘汝非如五人憍陈如等善来受具，亦不如毗舍离子三语受 现代汉语译本：佛说：‘是的，奉行十二头陀行（dhūta，苦行）的人就应该这样做。’佛陀又告诉迦叶（Kāśyapa，人名，大迦叶，十大弟子之一）：‘你可以跟随我巡视林地。’迦叶回答说：‘遵从世尊的教诲。’佛陀起身离去，迦叶立即拿起坐具搭在肩上，跟在世尊身后。迦叶跟随佛陀，就像狮子幼崽跟随它的父亲狮子一样。当时，世尊沿着道路行走，来到一棵树下，告诉迦叶说：‘你可以在这棵树下为我铺设座位。’迦叶立即遵从佛陀的指示，将僧伽梨衣（saṃghāṭī，一种袈裟）叠成四层铺设座位。如来（Tathāgata，佛的称号之一）坐下后，迦叶礼拜佛足。世尊用右手按着座位，告诉迦叶说：‘这个座位非常柔软。’迦叶说：‘世尊！这个座位确实柔软。这件衣服是弟子我刚出家时的衣服，这件衣服新的时候价值相当于迦尸国（Kāśī，古印度十六雄国之一）整个国家的价值，现在已经贬值，大约值半个国家，希望如来能够接受这件衣服。’佛陀告诉迦叶说：‘我因为怜悯你才接受这件衣服。你受持什么呢？’迦叶立即禀告佛陀说：‘我应当选取迦尸迦草（kāśikā，一种草名）制成的粪扫衣（pāṃśukūla，指从垃圾堆或被丢弃的地方捡来的衣服）中最差的来寻求受持。’佛陀告诉迦叶说：‘好啊，好啊！你受持迦尸迦草制成的粪扫衣，能够带来很多利益，能够获得很多安稳。’ 当时，世尊与一千二百五十位大比丘僧（bhikkhu，出家男子）一起，依次来到摩竭提国（Magadha，古印度十六雄国之一），在一片林中，坐在一棵善立摩拘陀树王（Makuda，树名）下。当时，六群比丘（指六个行为不端的比丘）在安静的房间里共同议论：‘迦叶不如阿若憍陈如（Ājñāta Kauṇḍinya，五比丘之一）等人那样通过“善来”的方式受具足戒（upasampadā，佛教出家仪式），也不如毗舍离（Vaiśālī，古印度城市）的拔祇子比丘（Vajjiputtaka，部派佛教僧侣）那样通过三句话受具足戒，也不如婆卢波斯那比丘（Phalgunapūrṇa，人名）那样通过白四羯磨（jñapti-caturtha-karma，一种僧团仪式）受具足戒，这个人不是受过具足戒的人。怎么能和各位比丘一起参加布萨羯磨（poṣadha-karma，一种僧团仪式）呢？’当时，世尊在树下，用天耳（divya-śrotra，一种神通）听到了这些比丘在私下里的议论。佛陀告诉迦叶说：‘为我取水来。’迦叶立即拿着钵（pātra，食器）向池塘取水。六群比丘看见迦叶来了，六群比丘就迎上去说：‘你不是像五人憍陈如等人那样通过三句话受