Chinese
大正藏第 24 册 No. 1469 佛说迦叶禁戒经 No. 1469 佛说迦叶禁戒经 宋居士沮渠京声译 闻如是： 一时佛在舍卫国祇树给孤独园，时摩诃比丘千二百五十人、菩萨万二千人。 是时佛语摩诃迦叶比丘言：“比丘有二事，身堕地狱中：一者言是我所，二者求人欲得供养。比丘复有二事：一者反听外道，二者多欲积衣被袈裟钵。比丘复有二事：一者与白衣厚善，二者见好持戒沙门反嫉之。比丘复有二事，堕镬汤中：一者常念爱欲，二者喜交结知友。比丘复有二事：一者自有过不肯悔，二者反念他人恶。比丘复有二事，当堕泥犁中：一者诽谤经道，二者毁伤经戒。比丘复有二事：一者于都犯戒，二者于法中无所得。比丘复有二事悔：一者强披法衣袈裟，二者身不持戒、不承事持戒沙门。比丘复有二事，实难愈：一者心邪乱，二者止人作菩萨道。” 佛语迦叶：“沙门何故正字沙门？有四事为沙门：一者形容被服像类沙门，二者外如沙门内怀谀谄，三者但欲求索承事名誉自用贡高，四者行戒不犯是为真沙门。何等为形容被服者？除须发、被法衣、持应器，心不自政，但欲作恶、喜学邪道，是为外被服像类沙门。内谀谄者，安徐而行徐出徐入， 现代汉语译本 闻如是（如是我闻）： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），当时有大比丘一千二百五十人、菩萨一万二千人。 这时，佛陀对摩诃迦叶（Mahakasyapa）比丘说：‘比丘有两种行为，会堕入地狱：一是认为一切都是‘我’的，二是追求他人供养。比丘又有两种行为：一是听信外道邪说，二是贪求积聚衣物、被褥、袈裟、钵。比丘又有两种行为：一是与在家居士过分亲近，二是看到持戒精严的沙门反而嫉妒。比丘又有两种行为，会堕入镬汤地狱：一是常常思念爱欲，二是喜欢结交朋友。比丘又有两种行为：一是自己有过错不肯忏悔，二是反而记着别人的过错。比丘又有两种行为，应当堕入泥犁（Naraka，地狱）中：一是诽谤佛经教义，二是毁坏经书戒律。比丘又有两种行为：一是在僧团中违犯戒律，二是在佛法中一无所得。比丘又有两种行为会后悔：一是勉强披上袈裟，二是不持守戒律、不侍奉持戒的沙门。比丘又有两种行为，实在难以治愈：一是心怀邪念，二是阻止他人修菩萨道。’ 佛陀告诉迦叶：‘沙门（Sramana，修行者）为何称为‘沙门’？有四种人可称为沙门：一是外表装扮像沙门，二是外表像沙门内心却虚伪谄媚，三是只求索取供养、追求名誉、自以为是、贡高我慢，四是奉行戒律而不违犯，这才是真正的沙门。什么是外表装扮像沙门呢？剃除须发、身披法衣、手持应器（钵），内心却不端正，只想作恶、喜欢学习邪道，这就是外表装扮像沙门。什么是内心虚伪谄媚呢？行动缓慢、出入迟缓，'
English
English version Thus have I heard: At one time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti, with twelve hundred and fifty great Bhiksus and twelve thousand Bodhisattvas. At that time, the Buddha said to the Bhiksu Mahakasyapa (Mahakasyapa): 'Bhiksus have two actions that cause them to fall into hell: first, claiming everything as 'mine'; second, seeking offerings from others. Bhiksus also have two actions: first, listening to the doctrines of external paths; second, being greedy and accumulating robes, bedding, kasayas (Kashaya, monastic robe), and bowls. Bhiksus also have two actions: first, being overly friendly with laypeople; second, feeling jealous when seeing virtuous, precept-holding Sramanas (Sramana, ascetic). Bhiksus also have two actions that cause them to fall into the cauldron hell: first, constantly thinking of love and desire; second, enjoying making friends. Bhiksus also have two actions: first, not admitting and repenting of their own faults; second, remembering the faults of others. Bhiksus also have two actions that will cause them to fall into Naraka (Naraka, hell): first, slandering the Sutras and doctrines; second, destroying Sutras and precepts. Bhiksus also have two actions: first, violating precepts within the Sangha; second, gaining nothing from the Dharma. Bhiksus also have two actions that they will regret: first, forcibly donning the Dharma robe, the kasaya; second, not upholding the precepts and not serving precept-holding Sramanas. Bhiksus also have two actions that are truly difficult to cure: first, having a mind that is evil and confused; second, stopping others from practicing the Bodhisattva path.' The Buddha said to Kasyapa: 'Why is a Sramana (Sramana, ascetic) called a 'Sramana'? There are four types of people who can be called Sramanas: first, those who outwardly resemble Sramanas in appearance and clothing; second, those who outwardly appear as Sramanas but are inwardly flattering and deceitful; third, those who only seek offerings, pursue fame, are self-righteous, and arrogant; fourth, those who practice the precepts without violation—these are true Sramanas. What does it mean to outwardly resemble Sramanas in appearance and clothing? Shaving their heads and beards, wearing Dharma robes, and carrying alms bowls, but their minds are not upright, they only want to do evil and enjoy learning heretical paths—these are those who outwardly resemble Sramanas in appearance and clothing. What does it mean to be inwardly flattering and deceitful? Moving slowly, entering and exiting slowly,' --------------------------------------------------------------------------------
Chinese
外衣食粗恶、内欲甘美，外居山间草苗为庐、内无信意，自宽贾若、内嫉忠直，从因缘多索财物，成其承名，是为谀谄不持戒。不持戒者，但欲令人称誉，谀谄屏处欲令人称誉，不自克责趣求度脱，但有谀谄之态，是为不持戒。何等为真沙门？持戒行道，不惜寿命捐弃身体，不索万物不求供养。若有比丘守空行者，常观净法本无瑕秽，自作慧行不从他人得，于佛法中得泥洹，是为真沙门。” 佛语迦叶：“欲求道，当于是真沙门，莫效承名沙门、谄谀沙门。譬如贫人称名大富，但有富名内无所有。”佛问迦叶：“是人应有不？”迦叶言：“不应。”佛言：“如是。虽有沙门名者，不行沙门法，如贫人称大富。譬如有人为水所没漂，反渴欲死。沙门虽多讽诵、高才智慧，不去情欲，为是情欲饥渴欲死，坐是入泥犁、禽兽、薜荔中。譬如贤医师，满一器药，不能自愈其病；虽多讽经，不持戒。譬如摩尼珠堕不净中；虽多讽经，不持戒。譬如死人着金银珍宝，身不持戒，反着袈裟像类沙门。譬如长者子被服庄饰，着好新衣中外洁净。多讽经、不持戒，如是。” 佛语迦叶：“有四事像持戒人。何等四事？一者有比丘，禁戒所语，言我不犯。虽有是语，为有着，自呼有善。二者若有比丘，悉知深经，着行，自言是 现代汉语译本：外表穿着粗劣的衣服，吃着粗糙的食物，内心却贪图美味；外表居住在山间草屋，内心却没有真实的信仰；表面上宽容大度，实际上嫉妒忠诚正直的人；利用因缘关系来索取财物，成就自己的名声，这就是谄媚而不持戒。不持戒的人，只想着让人称赞自己，在私下里也想让人称赞自己，不自我反省，不追求解脱，只有谄媚的姿态，这就是不持戒。什么是真正的沙门（出家人）？持守戒律，努力修行，不吝惜生命，舍弃身体，不索取任何东西，不寻求供养。如果有比丘（出家男子）守护清净的修行，经常观察清净的佛法，本来就没有瑕疵污秽，自己通过智慧修行，不从他人那里获得，在佛法中证得涅槃（解脱），这就是真正的沙门。 佛告诉迦叶（佛陀的弟子）说：‘想要寻求真道，应当效法真正的沙门，不要效法徒有虚名的沙门、谄媚的沙门。譬如贫穷的人自称是大富翁，只有富翁的名声，内心却一无所有。’佛问迦叶：‘这种人应该有（财富）吗？’迦叶回答说：‘不应该有。’佛说：‘就是这样。虽然有沙门的名号，却不行沙门之法，就像贫穷的人自称大富翁一样。譬如有人被水淹没漂流，反而口渴得要死。沙门虽然能大量背诵经文，有很高的才能和智慧，却不去断除情欲，因为这些情欲就像饥渴一样让他痛苦得要死，因此堕入地狱、畜生、饿鬼道中。譬如一位贤明的医生，装满了一罐子的药，却不能治好自己的疾病；虽然能大量背诵经文，却不持守戒律。譬如摩尼珠（宝珠）掉落在不干净的地方；虽然能大量背诵经文，却不持守戒律。譬如死去的人穿着金银珍宝，自身不持守戒律，反而穿着袈裟，外表像个沙门。譬如长者（富人）的儿子穿着华丽的衣服，穿着崭新的衣服，内外都干净整洁。大量背诵经文，却不持守戒律，就像这样。’ 佛告诉迦叶说：‘有四种外表像持戒的人。是哪四种呢？第一种是有比丘，被戒律所约束，就说自己没有犯戒。虽然说了这样的话，却执着于（戒律），自称有善行。第二种是有比丘，完全了解深刻的经文，执着于修行，自称是’
English
English version: Outwardly wearing coarse clothes and eating rough food, but inwardly desiring delicacies; outwardly living in a mountain hut made of grass, but inwardly lacking genuine faith; outwardly appearing tolerant and generous, but inwardly jealous of the loyal and upright; exploiting causal conditions to solicit wealth, building up their reputation—this is flattery and not upholding the precepts. Those who do not uphold the precepts only desire praise from others, and even in private, they seek commendation. They do not self-reflect, nor do they strive for liberation; they only exhibit an attitude of flattery—this is not upholding the precepts. What is a true Shramana (ascetic)? It is one who upholds the precepts and practices the Way, not cherishing life, abandoning the body, not seeking anything, and not seeking offerings. If there is a Bhikshu (monk) who guards the pure conduct, constantly contemplates the pure Dharma (teachings), which is inherently without flaws or defilements, cultivates wisdom through their own actions, not obtaining it from others, and attains Nirvana (liberation) in the Buddha's Dharma—this is a true Shramana. The Buddha said to Kashyapa (one of the Buddha's disciples): 'If you wish to seek the Way, you should emulate the true Shramana, not the Shramana who merely bears the name, nor the flattering Shramana. It is like a poor person claiming to be wealthy, having only the name of wealth but possessing nothing within.' The Buddha asked Kashyapa: 'Should such a person have (wealth)?' Kashyapa replied: 'They should not.' The Buddha said: 'It is like this. Although they have the name of a Shramana, they do not practice the Shramana's Dharma, just like a poor person claiming to be wealthy. It is like someone drowning in water, yet dying of thirst. Although a Shramana can recite many scriptures and possess great talent and wisdom, they do not relinquish their desires. Because of these desires, they suffer like someone dying of hunger and thirst, and thus fall into hell, the animal realm, or the realm of pretas (hungry ghosts). It is like a wise physician who has a jar full of medicine but cannot cure their own illness; although they can recite many scriptures, they do not uphold the precepts. It is like a Mani jewel (wish-fulfilling gem) falling into an unclean place; although they can recite many scriptures, they do not uphold the precepts. It is like a dead person wearing gold, silver, and precious jewels; their body does not uphold the precepts, and they merely wear the robes, resembling a Shramana. It is like the son of a wealthy man adorned in fine clothing, wearing new clothes, clean and pure inside and out. Reciting many scriptures, but not upholding the precepts, is like this.' The Buddha said to Kashyapa: 'There are four types of people who appear to uphold the precepts. What are these four? First, there is a Bhikshu who, when questioned about the precepts, says, 'I have not violated them.' Although they say this, they are attached to (the precepts), and they call themselves virtuous. Second, there is a Bhikshu who fully understands the profound scriptures, is attached to practice, and claims to be' --------------------------------------------------------------------------------
Chinese
我所行。三者若比丘多着，言是我所著。四者自言我常行等心，着恐畏于生死，是为沙门自称誉为持戒。” 佛语迦叶：“禁戒无形，不着三界，无常、无吾我、无人、无命、无意、无名无称、无化、无教作者，无所从来、无所从去，无形无灭、无身无所犯、无口无所犯、无心无所犯，无世间无计、无世事无所住、亦无戒亦无所念、亦无败坏，是名为禁戒。” 是时佛说：“禁戒无瑕秽亦无所著。戒者无诸瞋恚，安定就度世道，如是为持戒。不爱身形、不爱寿命、亦不乐于五道，悉晓了入于佛道中，是为持戒。亦不在中、亦不在边、不着亦不转，譬如虚空中风，是为持戒。是乃名为无种人有定心，亦无所著亦无我，为天人相。而晓是者，是为净持戒、不转于禁戒、不自贡高、常欲守道持戒。如是无有而过者耶？无有是人信于空者，随佛所行不染污，从世间冥中入照入明，适无所住立，亦莫于三界。是戒法。” 佛说是戒法，三万三千诸天人民皆得须陀洹道，八百沙门从是因缘意解得度，行智慧如是。 佛说迦叶禁戒经 现代汉语译本：'我所行。'如果比丘过多地执着于这三者，并说'这是我所执着的'。第四种是自称'我常常保持平等心'，却又害怕生死，这就是沙门自夸自己持戒的行为。 佛告诉迦叶：'禁戒没有形状，不执着于三界，是无常的、无我的、无人的、无命的、无意的、无名无称的、无变化的、没有教导者的，无所从来，无所从去，没有形状，没有灭亡，身体没有犯戒，口没有犯戒，心没有犯戒，不属于世间，无法计算，不依附于世事，既没有戒律也没有念头，也没有败坏，这才是真正的禁戒。' 这时佛说：'禁戒没有瑕疵，也没有执着。持戒的人没有瞋恚，内心安定，走向解脱的道路，这才是持戒。不贪爱身形，不贪爱寿命，也不迷恋于五道（五道：地狱、饿鬼、畜生、人、天），完全明白并进入佛道中，这才是持戒。既不在中间，也不在边缘，不执着也不转变，就像虚空中的风一样，这才是持戒。这才是没有种姓的人拥有坚定之心，既没有执着也没有我，具有天人的相貌。明白这些道理的人，才是真正清净地持戒，不改变禁戒，不自高自大，常常想要守护正道持戒。像这样没有而又超越的人吗？没有这样的人会相信空性，跟随佛的教导而不被污染，从世间的黑暗中进入光明，不执着于任何地方，也不执着于三界（三界：欲界、色界、无色界）。这就是戒法。' 佛说完这戒法，三万三千诸天和人民都证得了须陀洹道（须陀洹道：小乘四果中的初果），八百沙门因为这个因缘，理解了佛法而得到解脱，他们的智慧就是这样修行的。 《佛说迦叶禁戒经》