English
English version: 'In the past, I attained the mind of the four Dhyanas (four levels of meditative absorption) and even the five supernormal powers, and never had a single thought of a disturbed mind arise. Why is that? Because I saw that these actions of birth and death in Samsara (cycle of rebirth) are so fearful and terrifying.' He further said, 'When my father was alive, he spent twenty billion gold coins to hire a wife. He changed clothes three times a day at any time, and never lacked anything. Even sickness, weakness, medicine, and the eight sufferings of leaving the world were never on his mind because he relied on his noble and wealthy family. Although he hired his wife, they each practiced Brahmacharya (celibacy) and never violated it.' Kasyapa (name of a person) said to the Buddha, 'World Honored One! In my past lives, because I gave food to a Pratyekabuddha (a Buddha who attains enlightenment on their own, without a teacher), since then I have always enjoyed leaving home and seeking Nirvana (liberation) and emancipation. The Buddha himself knows this. Why is that? Because in my heart I am always afraid of being reborn in the five realms (hell, hungry ghosts, animals, humans, and gods) and suffering birth and death. World Honored One! When I first arrived at the Many Sons Pagoda Forest and saw the Tathagata (one of the titles of the Buddha), I immediately had this thought: 'This is the teacher I sought when I first left home.' Why is that? I had faith in the Buddhas of the past, and now I have faith in the World Honored One, and there is no difference.' At this time, the World Honored One told the Bhikkhus (Buddhist monks), 'If someone has not exhausted their afflictions, knots, and outflows, is not omniscient, and is not a teacher of humans and gods, but accepts the worship of a great being like Kasyapa, his head will break into seven pieces. I am truly someone who has forever cut off the obstacles of afflictions, delusions, ignorance, and darkness, knows all dharmas (teachings), and can be a teacher for people, so I can accept the worship of such a person.' 'At this time, Kasyapa immediately said to the Buddha, 'Even if the Bhikkhus slander me in this way, I will not be worried or troubled. Even if the World Honored One now praises my merits in various ways, I will not be happy or joyful. Why is that? Because I observe that both the one who praises and the one who is praised are empty in nature. What is the reason for this? Because I have attained the emptiness of all dharmas, without self or others. Since the time the World Honored One explained the metaphor of moonlight and the metaphor of water droplets to me at the Many Sons Pagoda, my mind has continuously remembered these teachings, and there are no other thoughts. The reason for this is that I always focus my mind on good dharmas and do not follow other thoughts.' 'World Honored One! Before I saw the Buddha, for twelve years I often contemplated that earth, water, fire, wind, and the three realms (desire realm, form realm, formless realm) are all empty in nature, let alone having other thoughts today when I encounter the Buddha teaching the Dharma? I also no longer have the perceptions of seeing, hearing, feeling, and knowing in the three times (past, present, and future), so how could I have different thoughts about the six groups of Bhikkhus (referring to six monks in the Buddhist Sangha who behaved improperly)?' --------------------------------------------------------------------------------
Chinese
乎？世尊为我说四圣种已来，我亦不取味触之想，见此阴身如四毒蛇，行四威仪心不与俱。何以故尔，久知此是过患之本。观此五阴念念生灭，亦如五拔刀贼。观色集色灭、受想行识识集识灭，观六入空聚落中五拔刀贼，观于无我。世尊！我观此身，如器盛不净流出于外，身随身观。世尊。我观此心，无常迅速如野马疾风，心随心观。我观受苦，生灭代谢如水流灯焰，受随受观。我观法无我，属诸因缘，法随法观。世尊！我于如来所说法中，无有错谬当顶戴奉行。世尊！我于尔时王舍城千二百五十僧中，众僧行筹唱言：“谁是应真可捉此筹。”我于尔时即拔此筹。若不遇如来出世，应得辟支佛而入涅槃。所以尔者，曾于诸佛久种善根。我于尔时在毕波罗石窟中卒遇小患，世尊故来问疾。但窟小身大，我即以手举此石窟令大。世尊即入为我说苦空法也。尔时我在毕波罗窟中入火光三昧，是时帝释梵王来礼我足，复有一人捉刀欲害。我从定出，观此二人平等无异。’复言：‘我在大众及与私房威仪无异。佛告诸比丘：“威仪进止当如迦叶。”我虽闻此言不以喜悦。’ “迦叶复言：‘我夜经行及中时乞食，意中生念：“夜短中逼。”举目上看日月皆住不行，诸天变为人身，前后围绕供养于我。我于尔时于此事中都无 现代汉语译本： ‘世尊，自从您为我讲说四圣种（知足常乐的四种生活方式）以来，我不再贪求美好的感觉和触觉，视这个由五阴（色、受、想、行、识）构成的身体如同四条毒蛇，行走坐卧等日常行为，心也不被它所左右。为什么会这样呢？因为我早已明白这个身体是产生痛苦的根源。观察这五阴念念生灭，就像五个持刀的强盗。观察色的生起和灭去，受、想、行、识的生起和灭去，观察六入（眼、耳、鼻、舌、身、意）空聚落中如同有五个持刀的强盗，观察无我（没有永恒不变的自我）。世尊！我观察这个身体，就像一个盛满不净之物的容器，不断向外流出污秽，我专注于身体的观察。世尊，我观察这颗心，无常而迅速，如同狂奔的野马和疾风，我专注于心的观察。我观察感受到的痛苦，生起和灭去，新旧交替，如同流水中的灯焰，我专注于感受的观察。我观察诸法（一切事物）的无我性，它们都依赖于各种因缘条件，我专注于法的观察。世尊！对于如来您所说的法，我没有丝毫的错误理解，我将顶戴奉行。世尊！当时我在王舍城一千二百五十位僧众中，大家用筹码来选出一位阿罗汉（应真），可以拿起这个筹码。当时我拿起了这个筹码。如果不是遇到如来出世，我本应成为一位辟支佛（缘觉）而入涅槃（寂灭）。之所以如此，是因为我过去在诸佛面前种下了深厚的善根。有一次我在毕波罗石窟中突然生了小病，世尊特意前来探望。但石窟狭小，而世尊的身躯高大，我就用手举起石窟，使它变大。世尊进入石窟后，为我讲说了苦和空的法理。当时我在毕波罗窟中进入火光三昧（一种禅定），这时帝释（忉利天主）和梵王（色界天主）前来礼拜我的双足，还有一个人拿着刀想要加害我。我从禅定中出来，观察这两人，觉得他们平等没有差别。’ 他接着说：‘我在大众之中和在私下独处时，威仪没有任何差别。’佛告诉众比丘：‘威仪进止应当像迦叶一样。’我虽然听了这话，心中也没有感到喜悦。 迦叶又说：‘我夜晚经行（禅修行走）以及中午时分乞食，心中生起念头：“夜晚短暂，中午逼近。”抬头向上看，日月都停住不动，诸天（天神）化作人形，前后围绕着我，供养我。我在那个时候，对于这件事，都毫无...
English
English version: 'Venerable One, since the World-Honored One (Bhagavan) explained the Four Noble Lineages (four ways of contentment) to me, I have not grasped at thoughts of pleasant sensations and touch. I see this body of aggregates (skandhas) as four poisonous snakes, and in my four modes of conduct (walking, standing, sitting, and lying down), my mind is not attached to it. Why is this so? Because I have long known that this is the root of suffering. I observe these five aggregates (form, feeling, perception, mental formations, and consciousness) arising and ceasing moment by moment, like five bandits with drawn swords. I observe the arising and ceasing of form, the arising and ceasing of feeling, perception, mental formations, and consciousness. I observe five bandits with drawn swords in the empty village of the six sense bases (eye, ear, nose, tongue, body, and mind), and I contemplate no-self (anatta). Venerable One! I observe this body as a vessel filled with impurities flowing outwards, and I contemplate the body in the body. Venerable One, I observe this mind, impermanent and swift like a wild horse and a swift wind, and I contemplate the mind in the mind. I observe the suffering I experience, arising and ceasing, changing and transforming like a flame in flowing water, and I contemplate feeling in feeling. I observe that all phenomena (dhamma) are without self, dependent on conditions, and I contemplate phenomena in phenomena. Venerable One! In the Dharma (teachings) spoken by the Tathagata (the Thus-Gone One, an epithet of the Buddha), I have no misunderstanding, and I will uphold and practice it with reverence. Venerable One! At that time, in the city of Rajagaha (Wangshecheng) among the one thousand two hundred and fifty monks, the Sangha (community of monks) was distributing tokens, announcing, 'Who is an Arhat (Arahan) who can take this token?' At that time, I took this token. If I had not encountered the Tathagata appearing in the world, I would have become a Pratyekabuddha (Pizhifo, a solitary Buddha) and entered Nirvana (Nirpan). The reason for this is that I had planted deep roots of goodness in the presence of all the Buddhas in the past. Once, while I was in the Pippala Stone Cave (Biboluoshi ku), I suddenly fell slightly ill, and the World-Honored One came to visit me. But the cave was small and the World-Honored One's body was large, so I lifted the stone cave with my hand to make it larger. The World-Honored One entered and spoke to me about the Dharma of suffering and emptiness. At that time, I was in the Pippala Cave, entering the Samadhi (Sanmei, a meditative state) of Fiery Light, and then Sakra (Shijia, the ruler of the Trayastrimsa Heaven) and Brahma (Fanwang, a deity) came to bow at my feet, and there was also a person holding a knife wanting to harm me. I emerged from Samadhi and observed these two people, seeing them as equal and without difference.' He further said, 'My conduct in the assembly and in private is no different.' The Buddha told the Bhikkhus (Biqiu, monks), 'Your conduct should be like that of Kasyapa (Jiaye).' Although I heard these words, I did not feel any joy. Kasyapa also said, 'When I am walking at night and begging for food at midday, the thought arises in my mind: 'The night is short, and midday is approaching.' I look up and see that the sun and moon are standing still, and the Devas (Tianshen, gods) have transformed into human form, surrounding me and making offerings to me. At that time, I have no... --------------------------------------------------------------------------------
Chinese
喜欢奇特之心。我于王舍城中，与千二百五十比丘俱集一处，行筹唱言：“如来灭后，谁能持佛法？”我于尔时即拔此筹。所以尔者，于论中辩才无制御者，是故拔筹。若有正问：“于五欲中谁不重染？”应说我是。何以故？于三有中善得解脱故。若有人问：“于根力觉道，谁能成就？”我于此中能师子吼。何以故？于一切苦集，灭、出离、知味知过，如实见之。欲如火坑乃至喻于牟戟，欲之过患亦复如是。我无爱贪永已绝矣。心缘解脱涅槃，速疾如山顶水，舍于有漏如弃涕唾。我以广修四念处乃至八圣道，于八解脱定自在出入，我于神通自在无碍。世尊！我于众生有漏无漏种种诸心皆能悉达，我知众生过去无量宿命。世尊！我以天眼过于人眼，见众生生彼死此皆悉见之。我尽诸有漏，心得解脱慧得解脱。’ “迦叶言：‘诸比丘及余六群大德！莫谓我自叹其德。所有功德皆已舍之，况复其余虚假之名。所以说者，为欲利益长夜诸众生故。’ “佛告迦叶：‘善哉善哉！迦叶！汝所利益事，除吾一人，其余声闻无能及者。汝可为诸六群，愍其痴故，当与忏悔。’ “尔时优波离即从座起，偏袒右肩右膝着地合掌礼佛，问世尊言：‘一切诸佛皆建立善法上受具不？’佛告优波离：‘非一切诸佛皆建立 现代汉语译本：喜欢奇特之心（Likuta-citta）。我曾经在王舍城（Rajagrha）中，与一千二百五十位比丘（bhiksu）聚集在一起，用抽签的方式推举能够住持佛法的人。当时我抽中了。之所以这样，是因为我在辩论中无人能及，所以抽中了。如果有人问：‘在五欲（panca kama guna）中谁能不被染着？’应该说是我。为什么呢？因为我已从三有（tri-bhava）中得到解脱。如果有人问：‘在根（indriya）、力（bala）、觉（bojjhanga）、道（marga）中，谁能成就？’我能在此中狮子吼。为什么呢？因为我对于一切苦集（duhkha-samudaya）、灭（nirodha）、出离（nissarana），以及知味（assada）、知过（adinava），都能如实地了知。欲望如同火坑，甚至如同矛戟，欲望的过患也是如此。我已永远断绝了爱欲和贪婪。我的心专注于解脱涅槃（nirvana），迅速如同山顶之水，舍弃有漏之法如同丢弃鼻涕唾沫。我广泛地修习四念处（catasso satipatthanas）乃至八圣道（ariya atthangika magga），对于八解脱（attha vimokkha）的禅定，能自在地出入，我对于神通（abhinna）自在无碍。世尊（Bhagavan）！我对于众生有漏无漏的种种心念都能完全了解，我知道众生过去无量的宿命。世尊！我以天眼（dibba-cakkhu）胜过人眼，能看见众生死此生彼。我已断尽一切有漏，心得解脱，慧得解脱。 迦叶（Kasyapa）说：‘各位比丘以及六群比丘（chabbaggiya），不要认为我是在自我赞叹功德。我所有的功德都已经舍弃，更何况是虚假的名声。之所以这样说，是为了利益长夜中的众生。’ 佛（Buddha）告诉迦叶：‘善哉善哉！迦叶！你所能利益的事情，除了我之外，其余的声闻（sravaka）都无法做到。你可以为六群比丘，怜悯他们的愚痴，为他们进行忏悔。’ 这时，优波离（Upali）即从座位上站起，袒露右肩，右膝着地，合掌向佛行礼，问世尊：‘一切诸佛都建立在善法之上受具足戒吗？’佛告诉优波离：‘并非一切诸佛都建立’