佛說大迦葉本經
The Sutra of the Great Kasyapa
西晉三藏竺法護譯
聞如是：
This is what I heard:
一時，佛遊王舍城靈鷲山。
Once, the Buddha was traveling and residing at Vulture Peak in Rajagriha.
爾時，城中有勢富梵志，名曰尼拘類(晉曰無恚)，財富無數，金銀七寶，田宅牛馬，不可稱計。梵志有子，名曰畢撥學志，捨六十佉梨金寶好物及千具犁牛，捐仁賢妻——天下第一光顏，微妙面色為最——心自念言：「當趣世間阿羅漢，學淨修梵行。」詣多子神祠藥樹之下，噉食其果。於是，世尊轉大法輪，轉法輪竟與比丘眾退，至多子神祠，止其精舍。
At that time, there lived in the city a wealthy and powerful Brahmin named Nigrodha(In the Jin dynasty, this name was translated as "Wuhui" (Free from Resentment).). His riches were beyond measure, with countless gold, silver, and precious jewels, along with fields, houses, oxen, and horses beyond reckoning. This Brahmin had a son, named Pi-bo Xue-zhi, who renounced sixty karsha-panas of gold, silver, and precious goods, as well as a thousand plow oxen, and left his virtuous, beautiful wife—whose radiant face was unmatched under heaven, fair and flawless—thinking to himself: "I shall seek out the world's arhats and learn to practice the pure and holy life." He went to the shrine of Many Children, beneath the medicine tree, and ate of its fruit.
Then the World-Honored One turned the Wheel of the Great Dharma. Having completed the turning of the Dharma wheel, he withdrew with the community of monks and went to that same shrine of Many Children, where he took up residence in the monastery.
於時，畢撥學志夜欲向明，住立遙見世尊在叢樹間，光明遠照，威曜普達，志即念言：「今此叢樹，天已向明，威神普照，光明無量，殊妙巍巍。於此樹間，必有鹿王、大雄師子，若有天神及大神通神足大變，必爾不疑。我當往觀。」
Just then, the Brahmin student Bibo, as the night was approaching dawn, stood at a distance and saw the World-Honored One among the trees. A brilliant light shone far and wide, radiating majesty and illuminating everything. The student thought to himself: "In this grove, now that dawn is near, a divine presence radiates with boundless light, magnificent and sublime. There must be a great deer king, a mighty lion, or perhaps a celestial being or one of great spiritual power and transformation here—this I have no doubt. I shall go and see."
時畢撥學志即從坐起，往詣叢樹，遙見世尊光明百千，足底相文，眾好具足，即時歎曰：「吾等先古神仙所遺經典，說有瑞應三十二大人之相分別具足，當趣二處：設在家者為轉輪聖王，主四天下，選擇要教，治以正法，刀杖兵甲，制而不施；假使出家，棄國捐王，當為如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛世尊。寧可親覲。」
Then the Brahmin student Bibo rose from his seat and went into a grove of trees. From afar, he saw the World-Honored One, radiant with a hundred thousand lights, the marks on the soles of his feet and all his excellent features complete. Immediately he exclaimed, "The ancient scriptures transmitted by the sages of old say that when the thirty-two marks of a great person appear in full, two destinies await: if he remains at home, he shall become a Wheel-Turning Sage King, ruling over the four continents, establishing essential teachings, governing with righteousness, and laying aside weapons and warfare; if he leaves home, abandoning his kingdom and throne, he shall become a Thus-Come One, the Worthy, the Perfectly Enlightened, the Accomplished in Wisdom and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. How could I not go and pay him homage?"
畢撥學志往詣佛所，覩世尊在於樹間端嚴而坐，猶大形象，七寶合成，威德巍巍，諸根寂定，道心靜然，逮最憺怕，忽然清淨，度于彼岸，猶若金山，若須彌王，猶如夜分坐於幽冥然大炬火，譬龍在深淵其水清涼；相三十二莊嚴其身，如大山王頂有大火然、如日出山岡光曜普照、如月盛滿眾星獨明、如轉輪王眷屬圍繞；八十種好遍布其體，猶若干華，各各開擺億百千光，從聖體出。畢撥學志見佛如是，心懷欣然，如冥見光，尋趣世尊，揖讓談語，自達姓名，却坐一面。
The Brahmin student Vipāśyin approached the Buddha. In a grove of trees, he saw the World-Honored One seated in serene dignity. The Buddha’s form was like a great image—composed of the seven jewels—with majestic virtue towering high. All his senses were stilled, his mind abiding in the Way, utterly calm. He had reached the highest peace, a state pure and clear, having crossed to the other shore. He was like a golden mountain, or a Mount Sumeru; like a great lamp blazing in the darkness of night; like a dragon in a deep pool with clear, cool water. The Buddha’s body was adorned with the thirty-two marks, with a great fire blazing on the crown, like the sun rising over a hill—its light illuminating all directions—or like the full moon alone radiant among the stars. He was surrounded as a Wheel-Turning King is by his retinue, and the eighty excellent marks spread across his body like various flowers, each opening its blossom. Hundreds of thousands of rays of light emanated from his sacred body.
When the Brahmin student Vipāśyin saw the Buddha like this, his heart filled with joy, like one who had been in darkness and suddenly saw light. He immediately approached the World-Honored One, greeted him with a bow and pleasant conversation, stated his name, and then sat down to one side.
佛為說經，解若干義，分別其慧；論佛世尊有誨悅辭，布施持戒，愛欲之病，挑塵勞心，出家為上，憒擾諸品，應病授藥。尊見其心應時柔心——狐疑蓋心，悅信之心，罪福之心，若平等心——應心與合而為說法，如諸佛法，察其根源，而分別說苦、習、盡、道。即於坐上，遠塵離垢，諸法眼生，現在獲度；覩見法源，分別經典，拔于狐疑，得立果證。受教誨慧，致勇猛法，即從座起，更整衣服，右膝著地，稽首佛足：「我初來時，觀尊足心，自說名字，觀佛相好，心懷踊躍，而失禮敬。」
The Buddha then expounded the sutra, explaining its many meanings and distinguishing wisdom. He discussed the World-Honored One's joyful and enlightening words: charity, moral discipline, the affliction of desire uprooting the dust and toil of the mind; renunciation as supreme, and the chaotic nature of all states of being, prescribing medicine according to the ailment. The Honored One saw their minds and immediately softened them—the mind of doubt and hindrance, the joyful and trusting mind, the mind of sin and merit, and the mind of equanimity—and, aligning with their minds, taught them the Dharma. As is the way of all Buddhas, he observed their root causes and explained suffering, its origin, its cessation, and the path. Right there in their seats, they became free of dust and defilement; the eye of the Dharma arose, and they attained liberation in the present. They saw the source of the Dharma, discerned the scriptures, uprooted doubt, and realized the fruits of attainment. Receiving the wisdom of the teachings, they attained the courageous Dharma.
Then they rose from their seats, adjusted their robes, knelt on their right knee, and bowed their heads at the Buddha's feet: "When I first arrived, I observed the Honored One's feet, spoke my name, and looked upon the Buddha's excellent marks. My heart leaped with joy, yet I lost my proper respect."
爾時，世尊告大迦葉：「是故賢者，從今以往，若族姓子！有所至到，心念猶月，如月光照。種姓光明威曜，如是族姓子開目而行。如是，迦葉！從今日始，若族姓子！制心修行，如月盛滿遊行空時。是故，迦葉！從今日始，族姓子所遊至處，制心修行，猶如日光照於天下。其族姓子未曾閉目，制心修行，猶如日光，亦當如是。」
Then, the World-Honored One said to Mahākāśyapa, "Therefore, O wise one, from now on, if a noble son or daughter journeys anywhere, let their mind be like the moon—radiating the light and brilliance of their lineage. Just as the moon shines, so should they walk with open eyes.
Thus, Kāśyapa, from this day forward, if a noble son or daughter disciplines their mind in practice, let them be like the full moon traveling through the sky.
Therefore, Kāśyapa, from now on, wherever a noble son or daughter goes, let them discipline their mind in practice, like the sun illuminating the entire world. Never closing their eyes, they should discipline their mind in practice, just as the sun does—and so should they."
佛告迦葉：「從今日始，制心修行，猶如蜜蜂，所至到處，多所發起，猶如蜜蜂採諸花味，不萎色香。若族姓子！制心修行，從今日始，造行如是。」
The Buddha told Kasyapa: "From now on, discipline the mind in practice just like a honeybee: wherever it goes, it creates much good. Just as a bee gathers nectar from flowers without harming their color or fragrance, so too, noble son, discipline your mind in practice from today onward, and conduct yourself in this way."
佛告迦葉：「從今已往，制心修行，當如地、水、火、風，得淨不喜，得諸不淨——屎、尿、膿血、死蛇、死人污露——不以愁憂；若得華香、金銀、七寶、五種彩色，不以喜悅，無增無減。族姓子制心修行，亦當如是：嗟歎稱譽，安樂歡豫，不以為悅；若遇誹謗、眾苦、惱患，不以愁憂。」
The Buddha said to Kāśyapa: "From now on, focus your mind and practice with discipline. You should be like the earth, water, fire, and air: neither delighted by what is pure, nor troubled by what is impure—whether excrement, urine, pus, blood, dead snakes, or decaying bodies. Do not worry or grieve over them. Likewise, when you encounter flowers, incense, gold, silver, precious gems, or colorful decorations, do not become overjoyed. Be neither increased nor diminished. Young people of noble birth who are committed to practice should be the same. When praised, honored, and living in comfort and joy, do not become elated. When met with slander, suffering, or afflictions, do not become worried."
佛告迦葉：「從今日始，族姓子制心修行，當如拂淨物，亦拂不淨，亦拂屎、尿、涕、唾、膿血、死狗、死蛇、死人污露，不以淨悅，不淨不憂。若族姓子！制心修行，亦當如是。」
The Buddha told Kasyapa: "From now on, a disciple must learn to control the mind and cultivate practice. Do it like sweeping clean things — but also sweep away what is unclean. Sweep away filth, urine, excrement, mucus, saliva, pus, blood, a dead dog, a dead snake, even a decaying corpse. Do not be delighted by what is clean, nor troubled by what is unclean. A disciple should control the mind and train in this way."
佛告迦葉：「從今以往，制心修行，當如掃帚，淨亦掃，不淨亦掃。」
The Buddha told Kasyapa: “From now on, train your mind like a broom—sweep away the pure as well as the impure.”
佛告迦葉：「從今以往，族姓子制心修行，當如𣧑祝子，常低頭行，在所至到，常內其手，若裸形人，羞身不蔽，在於世間，趣欲活命，不說本姓，若可不可，不以自宣。若族姓子！制心修行，亦當如是。」
佛告迦葉：「從今以往，族姓子制心修行，如截角牛，如牛截角，賢善柔順，不貪四事，詣於四衢，於四衢道，無有門戶，而危其命。若族姓子！制心修行，亦當如是。」
佛告迦葉：「從今以往，制心修行，當如鐵釜，又如諸燈，如釜、燈穿，多有孔漏滿中油脂；如明眼人從一邊觀，釜、燈諸孔脂油漏出，各各墮地。若族姓子！察身非常，四大合成，九孔穿漏，皆出不淨，不貪樂身，不以為奇。」
The Buddha told Kasyapa, "From now on, you must discipline your mind in practice like an iron pot or a lamp. If the pot or lamp has many holes and leaks, filled with oil, then a clear-eyed person watching from the side would see the oil spilling out through each hole and dripping onto the ground. Likewise, noble son, observe that this body is impermanent—it is composed of the four elements and has nine openings that leak impurities. Knowing this, do not cling to the body with desire; do not see it as extraordinary."
於是，大迦葉從佛世尊聞月喻行，即受諷誦觀八脫門。佛告迦葉：「詣光曜樹。」迦葉應曰：「唯然，世尊！」即從坐起，在佛後住。
時，佛與大迦葉出其叢樹，詣異叢樹。尋復出去，坐異樹下，告大迦葉：「於此樹下，為如來敷座，吾身疲弊，其背甚痛。」迦葉受教，促疾促疾為佛敷座，令其方正。敷座已竟，前白大聖：「敷座已訖，唯願就席。」
At that time, the Buddha and Mahākāśyapa left the grove they were in and went to another grove. Soon after, they left again and sat under a different tree. The Buddha said to Mahākāśyapa: "Set up a seat for the Tathāgata under this tree. I am tired, and my back hurts greatly." Kāśyapa received the instruction and quickly, quickly prepared a seat for the Buddha, making sure it was properly arranged. Having finished setting up the seat, he came forward and said to the Great Sage: "The seat is ready. I respectfully ask you to take your place."
佛尋坐竟，告迦葉曰：「是地柔軟，細滑妙好。」
The Buddha seated himself and then said to Kashyapa, "This ground is soft and smooth, truly fine and wonderful."
迦葉曰：「唯然，世尊！彼地此地，今者人身，會歸此地。唯然，世尊！歸於盡滅，持心忍辱，當如是地。今我法衣亦猶柔好，願佛愍傷，加哀受之。」
Kashyapa said, "Yes, World-Honored One. That ground and this ground—the human body now—will return to this ground. Yes, World-Honored One. Returning to extinction, maintaining a mind of patience—should be like this ground. Now my Dharma robe is also soft and fine; I wish the Buddha, out of compassion and mercy, would accept it."
佛告迦葉：「假使我受柔軟絳衣，汝服何等？」
The Buddha said to Kāśyapa, "If I were to accept a soft, crimson robe, what would you wear?"
迦葉白佛：「往古諸世尊讚譽：『若族姓子！著塚間死人弊衣及五納衣，為安諸天及世間人。』」
Kashyapa said to the Buddha: "All the Buddhas of the past praised those who wore discarded burial clothes and patched robes from cemeteries, saying: 'If a person of good family wears these humble garments, they bring peace to both gods and people in this world.'"
佛言：「善哉，善哉！迦葉！多所哀愍，多所安隱，著弊納衣，往古諸佛所稱歎者。迦葉！汝起，促取水來，吾甚飢渴，意欲飲水。」
The Buddha said, "Excellent, excellent, Kāśyapa! How compassionate and peaceful your spirit is, wearing this simple patched robe just as the ancient buddhas praised. Kāśyapa, get up and quickly bring me some water. I am very hungry and thirsty; I want to drink."
「唯然，世尊！」即受教起，稽首足下，繞佛三匝，促疾促疾欲行取水。
"Yes, World-Honored One!" Having received the teaching, he rose, bowed at the Buddha's feet, circumambulated him three times, and hurried off quickly to fetch water.
諸比丘見，尋時問之：「仁為耆年，不以貢高，亦不憂慼，寂除凶欲入無所處，何因為沙門欲受具戒，今所至？」
The monks saw him and asked: "Sir, though advanced in age, you show no arrogance or despair. Free from harmful desires, you abide in a state beyond attachment. Why do you seek to become a monk and receive full ordination? Where are you going now?"
迦葉報曰：「汝等詣佛，以持此事自問大聖，悉當為汝分別說之。」
Kāśyapa replied, "Go to the Buddha yourselves and ask the Great Sage about this matter. He will explain it clearly for you."
於時，賢者大迦葉即取水來，往奉上佛。佛尋受之，飲水竟，便殘水持與迦葉。即受，以著一面，長跪叉手，右膝著地，更整衣服，白世尊曰：「我行取水，見諸弟子及諸比丘，問我曰：『仁為耆年，不以貢高，不以憂慼，亦不癡妄，寂諸四事眾欲之凶。』我自捨六十佉犁金妙珍寶、犁牛千具，棄妻玉女天下第一，其有世間能成羅漢，吾當從受。今者弟子諸比丘眾，悉來問吾。我時前在多子神祠，在藥樹下，噉其果蓏，於是世尊未受具戒。爾時，世尊遊於王舍城，我時在竹樹間迦蘭園。明旦，著衣持鉢，入城分衛，見日大殿有千光出。時佛世尊在王舍城迦蘭竹樹間。時見世尊，吾自憶念，謂日更出，若大天神，夜忽如晝。時佛晡時從宴坐起，如月宮殿振大光明，則以覆蔽諸日月光，譬如大炬照於闇冥。佛在弟子眾中，威神光明，亦復如是。為諸比丘，講說經法，如轉輪王與諸子眷屬俱，與無央數眾比丘俱。吾爾時觀死不覩見諸比丘眾，無能受者，無能為師，唯獨如來，將出世間，興隆道化，而取滅度，今諸比丘，故來問我。」
爾時，世尊告迦葉曰：「多有比丘不了善惡、覺與不覺，不解福田。諸法之處多有義理，是說第一。迦葉最尊，不以貢高，平等無憂，寂諸四事諸欲之凶，第一成就，受具足戒。」
At that time, the World-Honored One addressed Kashyapa, saying: "There are many monks who do not understand what is good and what is bad, nor do they comprehend awareness and unawareness; they fail to grasp the field of merit. The teachings contain many profound meanings, and this is the foremost teaching. Kashyapa is the most venerable; he does not act arrogantly, remains balanced without worry, and has pacified the four dangers and all harmful desires. He is foremost in accomplishment and has fully received the complete precepts."
佛說如是，賢者迦葉及諸比丘莫不歡喜。
The Buddha spoke thus, and Venerable Kasyapa, along with all the monks, rejoiced.
佛說大迦葉本經
The Sutra of the Great Kasyapa