T12n0351_佛說摩訶衍寶嚴經
大正藏第 12 冊 No. 0351 佛說摩訶衍寶嚴經
No. 351 [Nos. 310(43), 350, 352]
佛說摩訶衍寶嚴經(一名大迦葉品)
晉代譯失三藏名
聞如是：
一時，佛游王舍城耆阇崛山中，與大比丘眾八千人俱，菩薩萬六千人，從諸佛國而來集此，悉志無上正真之道。
爾時，世尊告尊者大迦葉曰：「菩薩有四法，失般若波羅蜜，云何為四？一者，不尊法、不敬法師；二者，為法師者慳惜吝法；三者，欲得法者為法作礙，呵責輕易不為說法；四者，憎慢貢高、自大譽毀他。是謂迦葉！菩薩有四法失般若波羅蜜。
「複次迦葉！菩薩有四法，得般若波羅蜜。云何四？一者，尊法、敬重法師；二者，隨受聞法、廣為他說，心無愛著亦無所求，為般若波羅蜜故，舍一切財物，求多學問如救頭然；三者，聞已受持；四者，行法不著言說。是謂迦葉！菩薩有四法得般若波羅蜜。
「複次迦葉！菩薩成就四法，忘菩薩心。云何為四？一者，欺誑師尊長老；二者，他無惡事說有所犯；三者，摩訶衍者毀呰誹謗；四者，諂偽心無至誠。是謂迦葉！菩薩成就四法忘菩薩心。
「複次迦葉！菩薩成就四法，一切始生至於道場，
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中游化，與八千位大比丘眾，以及一萬六千位菩薩一同，他們從各佛國而來，聚集於此，都立志于無上正真之道。 當時，世尊告訴尊者大迦葉（Mahākāśyapa）說：『菩薩有四種行為，會失去般若波羅蜜（Prajñāpāramitā），是哪四種呢？第一，不尊重佛法，不敬重說法之法師；第二，作為法師卻吝惜佛法，不肯傳授；第三，想要求法的人，卻為求法設定障礙，呵責輕視，不為他們說法；第四，憎恨傲慢，貢高自大，讚美自己，譭謗他人。迦葉！這就是菩薩會失去般若波羅蜜的四種行為。』 『再者，迦葉！菩薩有四種行為，可以獲得般若波羅蜜。是哪四種呢？第一，尊重佛法，敬重說法之法師；第二，隨順接受所聽聞的佛法，並廣為他人宣說，心中沒有貪愛執著，也沒有任何所求，爲了般若波羅蜜的緣故，捨棄一切財物，勤求多聞，如同救燃眉之急；第三，聽聞佛法后，受持奉行；第四，修行佛法，不執著于言語表達。迦葉！這就是菩薩可以獲得般若波羅蜜的四種行為。』 『再者，迦葉！菩薩成就四種行為，會忘記菩薩的初心。是哪四種呢？第一，欺騙師長尊者；第二，他人沒有過錯，卻說他犯了錯誤；第三，對於大乘佛法（Mahāyāna）加以譭謗；第四，諂媚虛偽，心中沒有至誠。迦葉！這就是菩薩成就四種行為，會忘記菩薩的初心。』 『再者，迦葉！菩薩成就四種行為，從最初發心直至成就佛道，
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of eight thousand monks, and sixteen thousand Bodhisattvas, who had come from various Buddha-lands and gathered there, all aspiring to the unsurpassed, true and right path. At that time, the World Honored One said to the Venerable Mahākāśyapa: 『Bodhisattvas have four practices that cause them to lose Prajñāpāramitā (Perfection of Wisdom). What are these four? First, not respecting the Dharma and not honoring the Dharma teachers; second, Dharma teachers being stingy and reluctant to teach the Dharma; third, those who seek the Dharma being obstructed in their pursuit, being scolded and belittled, and not having the Dharma explained to them; fourth, harboring hatred, arrogance, and conceit, praising oneself and slandering others. These, Kāśyapa, are the four practices by which Bodhisattvas lose Prajñāpāramitā.』 『Furthermore, Kāśyapa, Bodhisattvas have four practices by which they attain Prajñāpāramitā. What are these four? First, respecting the Dharma and honoring the Dharma teachers; second, receiving and listening to the Dharma, widely proclaiming it to others, with no attachment or desire, for the sake of Prajñāpāramitā, giving up all possessions, and seeking extensive learning as if saving one's own head from fire; third, receiving and upholding what has been heard; fourth, practicing the Dharma without being attached to words. These, Kāśyapa, are the four practices by which Bodhisattvas attain Prajñāpāramitā.』 『Furthermore, Kāśyapa, Bodhisattvas who accomplish four practices forget the Bodhisattva mind. What are these four? First, deceiving teachers and elders; second, falsely accusing others of wrongdoing when they have done nothing wrong; third, slandering and defaming the Mahāyāna; fourth, being deceitful and insincere. These, Kāśyapa, are the four practices by which Bodhisattvas forget the Bodhisattva mind.』 『Furthermore, Kāśyapa, Bodhisattvas who accomplish four practices, from the initial arising of the aspiration to the attainment of Buddhahood,
菩薩之心常現在前，終不忘失。云何為四？一者，寧死終不妄語；二者，一切菩薩起世尊想，四方稱說；三者，無有諂偽其心至誠；四者，不樂小乘。是謂迦葉！菩薩成就四法，一切始生至於道場，菩薩之心常現在前、終不忘失。
「複次迦葉！菩薩成就四法，生善法則滅、善不增長。云何為四？一者，貢高憍慢學世經典；二者，貪著財物數至國家；三者，嫉妒誹謗；四者，未曾聞經聞說誹謗。是謂迦葉！菩薩成就四法，生善則滅、善不增長。
「複次迦葉！菩薩成就四法，善不衰退、增長善法。云何為四？一者，樂聞善法、不樂聞非法，樂六度無極菩薩篋藏；二者，下意不慢眾生；三者，以法知足、除去邪慢，他犯不犯、不說其過，不求他人誤失之短；四者，所不知法不說是非，以如來證，如來無量境界隨眾生根，佛所說法我不能達。是謂迦葉！菩薩成就四法，善不衰退、增長善法。
「複次迦葉！心有四曲，菩薩當除。云何為四？一者，猶豫疑于佛法；二者，憍慢不語、恚怒眾生；三者，他所得利心生慳嫉；四者，毀呰誹謗不稱譽菩薩。是謂迦葉！心有四曲，菩薩當除。
「複次迦葉！菩薩有四順相。云何為四？一者，所犯發露而不覆藏，心無纏垢；二者，真言致死終不違真；三者，所
【現代漢語翻譯】 現代漢語譯本 菩薩的心念常常保持在當下，最終不會遺忘。哪四種情況呢？第一，寧可死去也絕不說謊；第二，一切菩薩都應懷有對世尊（佛陀）的敬仰，在四方宣揚他的功德；第三，內心真誠，沒有絲毫的虛偽和欺騙；第四，不貪戀小乘佛法。迦葉（佛陀的弟子）啊！這就是菩薩成就這四種法，從最初發心直到證得菩提，菩薩的心念都能保持在當下，最終不會遺忘。 再者，迦葉！菩薩成就四種法，會使已有的善法消滅，善法不會增長。哪四種情況呢？第一，貢高我慢，學習世俗的經典；第二，貪戀財物，頻繁出入國家機構；第三，嫉妒和誹謗他人；第四，沒有聽聞佛法，聽到別人講說就誹謗。迦葉啊！這就是菩薩成就這四種法，會使已有的善法消滅，善法不會增長。 再者，迦葉！菩薩成就四種法，善法不會衰退，反而會增長。哪四種情況呢？第一，樂於聽聞善法，不樂於聽聞非法，樂於學習六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的菩薩法藏；第二，謙虛恭敬，不輕慢眾生；第三，以佛法為滿足，去除邪慢之心，他人犯錯與否，都不說其過失，不尋求他人的缺點；第四，對於自己不瞭解的佛法，不妄加評論，以如來的證悟為準，如來的境界無量無邊，隨眾生的根器而有所不同，佛所說的法，我不能完全理解。迦葉啊！這就是菩薩成就這四種法，善法不會衰退，反而會增長。 再者，迦葉！心中有四種彎曲，菩薩應當去除。哪四種呢？第一，對佛法猶豫不決，心生疑惑；第二，驕傲自大，不與人交流，對眾生心懷嗔恨；第三，看到他人獲得利益，心中產生吝嗇和嫉妒；第四，詆譭和誹謗，不稱讚菩薩。迦葉啊！這就是心中有四種彎曲，菩薩應當去除。 再者，迦葉！菩薩有四種順應的品行。哪四種呢？第一，所犯的過錯，能夠坦誠地發露出來，而不加以隱瞞，心中沒有纏縛和污垢；第二，所說的話真實不虛，即使面臨死亡也不會違背真理；第三，所
【English Translation】 English version The mind of a Bodhisattva is always present, and will never be forgotten. What are the four? First, one would rather die than tell a lie; second, all Bodhisattvas should have reverence for the World Honored One (Buddha), and proclaim his virtues in all directions; third, one's heart is sincere, without any hypocrisy or deceit; fourth, one does not delight in the Hinayana (Small Vehicle) teachings. Kasyapa (a disciple of the Buddha)! This is how a Bodhisattva, having achieved these four dharmas, from the initial aspiration to the attainment of Bodhi, can keep their mind present and never forget it. Furthermore, Kasyapa! A Bodhisattva who achieves four dharmas will cause existing good dharmas to perish, and good dharmas will not grow. What are the four? First, being arrogant and conceited, studying worldly classics; second, being greedy for wealth, frequently visiting state institutions; third, being jealous and slandering others; fourth, having not heard the Dharma, slandering it when hearing others speak about it. Kasyapa! This is how a Bodhisattva, having achieved these four dharmas, will cause existing good dharmas to perish, and good dharmas will not grow. Furthermore, Kasyapa! A Bodhisattva who achieves four dharmas will not cause good dharmas to decline, but rather will cause them to grow. What are the four? First, delighting in hearing good dharmas, not delighting in hearing non-dharmas, delighting in studying the Bodhisattva treasury of the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom); second, being humble and respectful, not looking down on sentient beings; third, being content with the Dharma, removing the mind of false pride, whether others have made mistakes or not, not speaking of their faults, not seeking the shortcomings of others; fourth, for dharmas that one does not understand, not making reckless comments, taking the Tathagata's (Buddha's) enlightenment as the standard, the Tathagata's realm is boundless, varying according to the capacities of sentient beings, the Dharma spoken by the Buddha, I cannot fully comprehend. Kasyapa! This is how a Bodhisattva, having achieved these four dharmas, will not cause good dharmas to decline, but rather will cause them to grow. Furthermore, Kasyapa! There are four kinds of crookedness in the mind, which a Bodhisattva should remove. What are the four? First, being hesitant and doubtful about the Buddha's Dharma; second, being arrogant and not communicating with others, harboring anger towards sentient beings; third, seeing others gain benefits, generating stinginess and jealousy in the heart; fourth, disparaging and slandering, not praising Bodhisattvas. Kasyapa! These are the four kinds of crookedness in the mind, which a Bodhisattva should remove. Furthermore, Kasyapa! A Bodhisattva has four conforming qualities. What are the four? First, when one has committed a fault, one can openly confess it without concealing it, and there is no entanglement or defilement in the heart; second, one's words are true and not false, and even when facing death, one will not violate the truth; third, what
說而不相奪，一切侵欺呵罵輕易撾捶縛害，一切是我宿命所作，不起恚他、不生使纏；四者，堅住不信他說，至信佛法亦不信之，內清凈故。是謂迦葉！菩薩有四順相。
「複次迦葉！菩薩有四惡。云何為四？一者，多聞調譺、行不如法，不順教誡；二者，離於正法不敬師長，不消信施；三者，失戒、定、慧，癡惘受施；四者，見於調御智慧菩薩，不敬、貢高而輕慢之。是謂迦葉！菩薩有四惡。
「複次迦葉！菩薩有四智：一者，未聞者聞，行如法；二者，依義不以文飾；三者，順教戒善語，所作皆善、孝順師尊，得戒定慧而食信施；四者，見於調御智慧菩薩，興善敬心。是謂迦葉！菩薩四智。
「複次迦葉！菩薩有四差違。云何為四？一者，未悉眾生便謂親厚，菩薩差違。二者，眾生不能堪受微妙佛法而為說之，菩薩差違。三者，愛樂上妙為說下乘，菩薩差違。四者，眾生正行皆得妙法，而相違反，菩薩差違。是謂迦葉！菩薩有四差違。
「複次迦葉！菩薩有四道。云何為四？一者，等心為一切眾生；二者，勸一切眾生學佛智慧；三者，為一切眾生而說正法；四者，令一切眾生順於正行。是謂迦葉！菩薩四道。
「複次迦葉！菩薩有四惡知識。云何為四？一者，聲聞但自饒益；二者
【現代漢語翻譯】 現代漢語譯本 不與人爭辯，對於一切侵犯、欺辱、呵斥、輕視、毆打、捆綁和傷害，都認為是自己宿命所致，不起嗔恨之心，不生煩惱；四是，堅定地不相信他人所說，即使是佛法也不輕易相信，因為內心清凈的緣故。迦葉！這就是菩薩的四種順應之相。
「再者，迦葉！菩薩有四種惡行。哪四種呢？一是，雖然聽聞很多佛法，卻不依法修行，不順從教誨；二是，遠離正法，不尊敬師長，不能消化信徒的佈施；三是，失去戒律、禪定和智慧，愚癡地接受佈施；四是，見到調御（指佛陀或有智慧的菩薩）和有智慧的菩薩，不尊敬，反而貢高我慢，輕視他們。迦葉！這就是菩薩的四種惡行。
「再者，迦葉！菩薩有四種智慧：一是，對於未曾聽聞的佛法能夠聽聞，並且依法修行；二是，依據佛法的義理，而不是注重文字的修飾；三是，順從教誨，善於言辭，所作所為都善，孝順師長，獲得戒律、禪定和智慧，然後接受信徒的佈施；四是，見到調御和有智慧的菩薩，生起恭敬之心。迦葉！這就是菩薩的四種智慧。
「再者，迦葉！菩薩有四種差錯。哪四種呢？一是，不瞭解眾生就認為與他們親近，這是菩薩的差錯。二是，眾生不能接受微妙的佛法，卻為他們宣說，這是菩薩的差錯。三是，喜愛殊勝的佛法，卻為他們宣說下乘的佛法，這是菩薩的差錯。四是，眾生修行正道都能獲得妙法，卻與他們相違背，這是菩薩的差錯。迦葉！這就是菩薩的四種差錯。
「再者，迦葉！菩薩有四種道。哪四種呢？一是，以平等心對待一切眾生；二是，勸導一切眾生學習佛的智慧；三是，為一切眾生宣說正法；四是，令一切眾生順從正道修行。迦葉！這就是菩薩的四種道。
「再者，迦葉！菩薩有四種惡知識。哪四種呢？一是，聲聞（指小乘修行者）只求自己利益；二是
【English Translation】 English version Not contending with others, regarding all acts of aggression, insult, scolding, contempt, beating, binding, and harm as the result of one's own past karma, not arising with anger towards others, and not giving rise to afflictions; fourth, firmly not believing what others say, not even easily believing the Buddha's teachings, due to inner purity. This, Kashyapa, is what is called the four conforming aspects of a Bodhisattva.
Furthermore, Kashyapa, a Bodhisattva has four evils. What are the four? First, having heard much Dharma, not practicing according to the Dharma, and not following the teachings; second, being distant from the true Dharma, not respecting teachers, and not being able to digest the offerings of faith; third, losing precepts, concentration, and wisdom, foolishly accepting offerings; fourth, seeing those who are tamed (referring to the Buddha or wise Bodhisattvas) and wise Bodhisattvas, not respecting them, but instead being arrogant and looking down on them. This, Kashyapa, is what is called the four evils of a Bodhisattva.
Furthermore, Kashyapa, a Bodhisattva has four wisdoms: first, hearing what has not been heard and practicing according to the Dharma; second, relying on the meaning and not on the embellishment of words; third, following the teachings, speaking good words, doing all good deeds, being filial to teachers, obtaining precepts, concentration, and wisdom, and then accepting the offerings of faith; fourth, seeing those who are tamed and wise Bodhisattvas, giving rise to a respectful heart. This, Kashyapa, is what is called the four wisdoms of a Bodhisattva.
Furthermore, Kashyapa, a Bodhisattva has four deviations. What are the four? First, not understanding sentient beings and yet considering them close, this is a Bodhisattva's deviation. Second, speaking the subtle Dharma to sentient beings who cannot receive it, this is a Bodhisattva's deviation. Third, loving the supreme Dharma and yet speaking the lower vehicle to them, this is a Bodhisattva's deviation. Fourth, sentient beings who practice the right path can all obtain the wonderful Dharma, yet acting contrary to them, this is a Bodhisattva's deviation. This, Kashyapa, is what is called the four deviations of a Bodhisattva.
Furthermore, Kashyapa, a Bodhisattva has four paths. What are the four? First, treating all sentient beings with an equal mind; second, encouraging all sentient beings to learn the wisdom of the Buddha; third, speaking the true Dharma for all sentient beings; fourth, causing all sentient beings to follow the right path in practice. This, Kashyapa, is what is called the four paths of a Bodhisattva.
Furthermore, Kashyapa, a Bodhisattva has four evil friends. What are the four? First, Shravakas (referring to Hinayana practitioners) only seek their own benefit; second,
，緣覺少義少事；三者，世俗師典專在言辯；四者，習彼但得世法不獲正法。是謂迦葉！菩薩四惡知識。
「複次迦葉！菩薩有四善知識。云何為四？來乞求者是菩薩知識，長養道故；為法師者是菩薩知識，多聞長養般若波羅蜜故；勸出家學道者是菩薩善知識，長養一切諸善根故；諸佛世尊是菩薩善知識，長養一切諸佛法故。是謂迦葉！菩薩四善知識。
「複次迦葉！有四像菩薩。云何為四？一者，貪利不求功德；二者，但自求樂不為眾生；三者，但自除苦不為眾生；四者，欲得眷屬不樂遠離。是謂迦葉！四像菩薩。
「複次迦葉！菩薩有四真功德。云何為四？一者，解空而信行報；二者，解無吾我大慈眾生；三者，雖樂泥洹不捨生死；四者，行佈施欲化眾生，不望其報。是謂迦葉！菩薩四真功德。
「複次迦葉！菩薩摩訶薩有四大藏。云何為四？一者，值佛出現於世；二者，聞說六度無極；三者，見法師心中無礙；四者，不放逸樂住山林。是謂迦葉！菩薩有四大藏。
「複次迦葉！菩薩有四法越度眾魔。云何為四？一者，不捨菩薩心；二者，心不礙一切眾生；三者，不染著一切諸見；四者，不輕慢一切眾生。是謂迦葉！菩薩四法越度眾魔。
「複次迦葉！菩薩摩訶薩有四法，
【現代漢語翻譯】 現代漢語譯本： 『迦葉！』，緣覺（Pratyekabuddha，獨自覺悟者）的意義和事務都很少；第三種是，世俗的老師只專注于言辭辯論；第四種是，跟隨他們學習只能獲得世俗的知識，而不能獲得真正的佛法。這被稱為，迦葉！菩薩的四種惡知識。
『再者，迦葉！』，菩薩有四種善知識。哪四種呢？前來乞求的人是菩薩的善知識，因為他們能增長菩薩的道行；講授佛法的人是菩薩的善知識，因為他們能通過多聞增長般若波羅蜜（Prajnaparamita，智慧的完美）的智慧；勸人出家學道的人是菩薩的善知識，因為他們能增長一切善根；諸佛世尊是菩薩的善知識，因為他們能增長一切佛法。這被稱為，迦葉！菩薩的四種善知識。
『再者，迦葉！』，有四種像菩薩的人。哪四種呢？第一種是，貪圖利益而不追求功德；第二種是，只為自己尋求快樂而不為眾生；第三種是，只為自己解除痛苦而不為眾生；第四種是，想要得到眷屬而不喜歡遠離。這被稱為，迦葉！四種像菩薩的人。
『再者，迦葉！』，菩薩有四種真正的功德。哪四種呢？第一種是，理解空性（Sunyata，一切事物無自性）而相信因果報應；第二種是，理解無我（Anatman，沒有永恒不變的自我）而對眾生懷有大慈悲心；第三種是，雖然樂於涅槃（Nirvana，解脫），但不捨棄生死輪迴；第四種是，行佈施（Dana，慷慨施捨）想要教化眾生，而不期望回報。這被稱為，迦葉！菩薩的四種真正功德。
『再者，迦葉！』，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）有四大寶藏。哪四大寶藏呢？第一是，值遇佛陀出現在世間；第二是，聽聞宣說六度（Paramita，到達彼岸的六種修行）的無極之法；第三是，見到法師心中沒有障礙；第四是，不放逸而樂於住在山林。這被稱為，迦葉！菩薩的四大寶藏。
『再者，迦葉！』，菩薩有四種方法可以超越眾魔。哪四種呢？第一是，不捨棄菩薩之心；第二是，心中不障礙一切眾生；第三是，不執著於一切見解；第四是，不輕慢一切眾生。這被稱為，迦葉！菩薩的四種超越眾魔的方法。
『再者，迦葉！』，菩薩摩訶薩有四種法，
【English Translation】 English version: 'Kasyapa!,' the Pratyekabuddha (one who attains enlightenment on their own) has little meaning and few affairs; the third is that worldly teachers focus solely on verbal debates; the fourth is that following them only leads to worldly knowledge and not the true Dharma. These are called, Kasyapa! the four evil companions of a Bodhisattva.
'Furthermore, Kasyapa!,' a Bodhisattva has four good companions. What are the four? Those who come begging are good companions of a Bodhisattva, because they nurture the Bodhisattva's path; those who teach the Dharma are good companions of a Bodhisattva, because they nurture the Prajnaparamita (perfection of wisdom) through extensive learning; those who encourage others to leave home and study the path are good companions of a Bodhisattva, because they nurture all good roots; the Buddhas, the World Honored Ones, are good companions of a Bodhisattva, because they nurture all the Buddha's teachings. These are called, Kasyapa! the four good companions of a Bodhisattva.
'Furthermore, Kasyapa!,' there are four types of people who resemble Bodhisattvas. What are the four? The first is, they are greedy for gain and do not seek merit; the second is, they only seek pleasure for themselves and not for sentient beings; the third is, they only remove suffering for themselves and not for sentient beings; the fourth is, they desire to have followers and do not like to be apart. These are called, Kasyapa! the four types of people who resemble Bodhisattvas.
'Furthermore, Kasyapa!,' a Bodhisattva has four true merits. What are the four? The first is, understanding emptiness (Sunyata, the absence of inherent existence) while believing in karmic retribution; the second is, understanding no-self (Anatman, the absence of a permanent self) while having great compassion for sentient beings; the third is, although delighting in Nirvana (liberation), they do not abandon the cycle of birth and death; the fourth is, practicing giving (Dana, generosity) with the intention of transforming sentient beings, without expecting anything in return. These are called, Kasyapa! the four true merits of a Bodhisattva.
'Furthermore, Kasyapa!,' a Bodhisattva-Mahasattva (a great Bodhisattva) has four great treasures. What are the four great treasures? The first is, encountering the Buddha appearing in the world; the second is, hearing the teachings of the six perfections (Paramita, the six practices that lead to enlightenment); the third is, seeing that the Dharma teacher has no obstacles in their mind; the fourth is, not being negligent and delighting in living in the mountains. These are called, Kasyapa! the four great treasures of a Bodhisattva.
'Furthermore, Kasyapa!,' a Bodhisattva has four methods to transcend all demons. What are the four? The first is, not abandoning the Bodhisattva's mind; the second is, not obstructing any sentient being in their mind; the third is, not being attached to any views; the fourth is, not looking down on any sentient being. These are called, Kasyapa! the four methods of a Bodhisattva to transcend all demons.
'Furthermore, Kasyapa!,' a Bodhisattva-Mahasattva has four dharmas,
攝受一切善法。云何為四？一者，常止山澤心無欺詐；二者，有恩無恩心常忍辱；三者，念報四恩、棄捨身命為眾生故；四者，求法而無厭足，具一切善根故。是謂迦葉！菩薩摩訶薩四法攝受一切善。
「複次迦葉！菩薩摩訶薩有四無量福行。云何為四？一者，法施心無悕望；二者，見有犯戒興大悲心；三者，愿一切眾生樂菩薩心；四者，見有羸劣不捨忍辱。是謂迦葉！菩薩四無量福行。
「複次迦葉！非以菩薩名故稱為菩薩，行法行等行禪分別故，乃稱菩薩。
「複次迦葉！菩薩摩訶薩成就三十二法得稱菩薩。云何為三十二？一者，至心饒益眾生；二者，欲逮薩蕓若智；三者，自謙不毀他智；四者，不慢一切眾生；五者，信心一切眾生；六者，愛念一切眾生；七者，至竟慈愍眾生；八者，等心怨親；九者，眾生求于泥洹益以無量福；十者，見眾生歡喜與語；十一者，已許無悔；十二者，大悲普遍一切眾生；十三者，求法多聞無厭；十四者，己之所犯知以為過；十五者，見他所犯諫而不怒；十六者，修行一切威儀禮節；十七者，施不望報；十八者，忍辱無礙；十九者，精進求一切善根；二十者，修習禪定出過無色；二十一者，以權攝慧；二十二者，四恩攝權；二十三者，有戒無戒等以慈心；二十四
【現代漢語翻譯】 現代漢語譯本 能攝取一切善法。哪四種呢？第一，常住在山林中，內心沒有欺詐；第二，無論別人對自己有恩還是沒有恩，內心都常保持忍辱；第三，念報四恩（父母恩、眾生恩、國王恩、三寶恩），爲了眾生而捨棄身命；第四，求法沒有厭足，具足一切善根。迦葉啊！這就是菩薩摩訶薩用四種方法來攝取一切善法。 再者，迦葉！菩薩摩訶薩有四種無量福德的行為。哪四種呢？第一，以法佈施，內心沒有希望得到回報；第二，見到有人犯戒，生起大悲心；第三，希望一切眾生都樂於菩薩之心；第四，見到有人軟弱無力，也不捨棄忍辱。迦葉啊！這就是菩薩的四種無量福德的行為。 再者，迦葉！不是因為名為菩薩就稱為菩薩，而是因為修行佛法、修行禪定、分別善惡等行為，才稱為菩薩。 再者，迦葉！菩薩摩訶薩成就三十二種法，才能被稱為菩薩。哪三十二種呢？第一，真心實意地饒益眾生；第二，想要獲得薩蕓若（一切智）的智慧；第三，自己謙虛而不譭謗他人的智慧；第四，不輕慢一切眾生；第五，相信一切眾生；第六，愛念一切眾生；第七，最終慈悲憐憫眾生；第八，平等對待怨家和親人；第九，眾生求取泥洹（涅槃）時，給予無量的福德；第十，見到眾生歡喜就和他們說話；第十一，已經答應的事情不後悔；第十二，大悲心普遍給予一切眾生；第十三，求法多聞而不厭倦；第十四，自己所犯的錯誤知道是過錯；第十五，見到他人犯錯，勸諫而不發怒；第十六，修行一切威儀禮節；第十七，佈施不希望得到回報；第十八，忍辱沒有障礙；第十九，精進地求取一切善根；第二十，修習禪定，超出無色界；第二十一，用方便法來攝取智慧；第二十二，用四恩來攝取方便法；第二十三，對於持戒和不持戒的人都以慈悲心對待；第二十四
【English Translation】 English version They embrace all good dharmas. What are the four? First, they constantly dwell in mountains and forests, their hearts free from deceit; second, whether others are kind or unkind, their hearts always maintain patience; third, they remember and repay the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels), and for the sake of sentient beings, they are willing to give up their lives; fourth, they seek the Dharma without satiety, possessing all good roots. O Kashyapa! These are the four ways in which Bodhisattva Mahasattvas embrace all good dharmas. Furthermore, O Kashyapa! Bodhisattva Mahasattvas have four immeasurable meritorious practices. What are the four? First, they give Dharma without any expectation of reward; second, upon seeing someone violating precepts, they generate great compassion; third, they wish that all sentient beings would rejoice in the Bodhisattva's mind; fourth, upon seeing someone weak and feeble, they do not abandon patience. O Kashyapa! These are the four immeasurable meritorious practices of Bodhisattvas. Furthermore, O Kashyapa! One is not called a Bodhisattva simply by the name of Bodhisattva, but rather, one is called a Bodhisattva because of practicing the Dharma, practicing meditation, and distinguishing between good and evil. Furthermore, O Kashyapa! Bodhisattva Mahasattvas achieve thirty-two dharmas to be called Bodhisattvas. What are the thirty-two? First, they sincerely benefit sentient beings; second, they desire to attain the wisdom of Sarvajna (all-knowing); third, they are humble and do not slander the wisdom of others; fourth, they do not look down on any sentient beings; fifth, they have faith in all sentient beings; sixth, they love and cherish all sentient beings; seventh, they ultimately have compassion for sentient beings; eighth, they treat enemies and relatives equally; ninth, when sentient beings seek Nirvana, they give immeasurable merit; tenth, upon seeing sentient beings happy, they speak with them; eleventh, they do not regret what they have promised; twelfth, their great compassion is universal to all sentient beings; thirteenth, they seek the Dharma and listen to it extensively without weariness; fourteenth, they know their own mistakes as faults; fifteenth, upon seeing others make mistakes, they advise them without anger; sixteenth, they practice all proper conduct and etiquette; seventeenth, they give without expecting reward; eighteenth, their patience is without hindrance; nineteenth, they diligently seek all good roots; twentieth, they practice meditation and transcend the formless realm; twenty-first, they use skillful means to embrace wisdom; twenty-second, they use the four kinds of kindness to embrace skillful means; twenty-third, they treat those who keep precepts and those who do not with compassion; twenty-fourth
者，至心聞法；二十五者，專止山澤；二十六者，不樂世榮；二十七者，不樂小乘樂大乘功德；二十八者，遠惡知識親善知識；二十九者，成就四梵居止；三十者，依猗智慧；三十一者，眾生有行無行終不捨離；三十二者，所說無二敬重真言，菩薩之心最為在前。是謂迦葉！菩薩摩訶薩成就三十二法得稱菩薩。
「複次迦葉！我當爲汝說喻，智者以喻得知菩薩功德。譬如地界，為一切眾生而無有二；如是迦葉！菩薩從初發意以來至於道場，為一切眾生亦無有二。譬如水界生於百穀、諸藥、草木；如是迦葉！菩薩至誠清凈慈心覆育一切，為諸眾生起青白之德。譬如火界成熟百穀、諸藥、草木；如是迦葉！菩薩以般若波羅蜜，成就一切眾生。譬如風界莊嚴一切諸佛國土；如是迦葉！菩薩善權莊嚴一切諸佛國土。譬如月初日日增長；如是迦葉！菩薩至誠清凈，增長一切白凈之法。譬如日出照諸眾生；如是迦葉！菩薩以一般若波羅蜜，照一切眾生。譬如師子鹿王隨其所行，一切無有恐怖；如是迦葉！菩薩住戒功德，隨其所行一切無有恐怖。譬如象王堪諸重擔終無疲厭；如是迦葉！菩薩善調御心，為一切眾生堪任重擔而無厭惓。譬如蓮花生在淤泥而不著水；如是菩薩生在世間不著世法。譬如伐樹，雖截其枝而不伐根，復生
【現代漢語翻譯】 現代漢語譯本：第二十五種是，專心止息于山林沼澤；第二十六種是，不貪戀世俗的榮華；第二十七種是，不喜好小乘，而喜好大乘的功德；第二十八種是，遠離惡知識，親近善知識；第二十九種是，成就四梵住（四種清凈的禪定境界）；第三十種是，依止智慧；第三十一種是，對於有情眾生，無論他們有修行或沒有修行，最終都不會捨棄他們；第三十二種是，所說之法沒有二元對立，敬重真言（真實不虛的教誨），菩薩的心最為重要。這就是迦葉！菩薩摩訶薩成就這三十二法，才能被稱為菩薩。 「再者，迦葉！我將為你講述譬喻，智者可以通過譬喻瞭解菩薩的功德。譬如地界，對於一切眾生沒有分別；如同這樣，迦葉！菩薩從最初發心以來，直到證得菩提，對於一切眾生也沒有分別。譬如水界，生長百穀、各種藥材、草木；如同這樣，迦葉！菩薩以至誠清凈的慈心覆蓋養育一切，為眾生帶來青白之德（清凈的功德）。譬如火界，成熟百穀、各種藥材、草木；如同這樣，迦葉！菩薩以般若波羅蜜（智慧的完美），成就一切眾生。譬如風界，莊嚴一切諸佛的國土；如同這樣，迦葉！菩薩以善巧方便莊嚴一切諸佛的國土。譬如月亮，每天都在增長；如同這樣，迦葉！菩薩至誠清凈，增長一切清凈的善法。譬如太陽出來照耀一切眾生；如同這樣，迦葉！菩薩以般若波羅蜜，照耀一切眾生。譬如獅子鹿王，無論走到哪裡，都不會感到恐懼；如同這樣，迦葉！菩薩安住于戒律的功德，無論走到哪裡，都不會感到恐懼。譬如象王，能夠承擔各種重擔，終不疲倦；如同這樣，迦葉！菩薩善於調伏自己的心，為一切眾生承擔重擔而不會感到厭倦。譬如蓮花，生長在淤泥中卻不沾染污泥；如同這樣，菩薩生長在世間卻不執著於世俗的法則。譬如砍伐樹木，即使砍斷了樹枝，只要不砍斷樹根，樹木還會再生。
【English Translation】 English version: The twenty-fifth is to be exclusively settled in mountains and marshes; the twenty-sixth is not to delight in worldly glory; the twenty-seventh is not to delight in the Hinayana (Small Vehicle), but to delight in the merits of the Mahayana (Great Vehicle); the twenty-eighth is to stay away from evil friends and be close to good friends; the twenty-ninth is to achieve the four Brahma abodes (four pure meditative states); the thirtieth is to rely on wisdom; the thirty-first is that for sentient beings, whether they have practice or not, one will ultimately not abandon them; the thirty-second is that what is spoken is without duality, respecting true words (teachings that are true and not false), the mind of a Bodhisattva is the most important. This is what is meant, Kashyapa! A Bodhisattva Mahasattva who achieves these thirty-two dharmas is called a Bodhisattva. Furthermore, Kashyapa! I will tell you a parable, the wise can understand the merits of a Bodhisattva through parables. For example, the earth element, for all sentient beings, has no discrimination; just like that, Kashyapa! A Bodhisattva, from the initial aspiration until the attainment of enlightenment, has no discrimination towards all sentient beings. For example, the water element, grows hundreds of grains, various medicines, and plants; just like that, Kashyapa! A Bodhisattva, with sincere and pure compassion, covers and nurtures all, bringing the virtue of purity to sentient beings. For example, the fire element, ripens hundreds of grains, various medicines, and plants; just like that, Kashyapa! A Bodhisattva, with Prajna Paramita (perfection of wisdom), accomplishes all sentient beings. For example, the wind element, adorns all Buddha lands; just like that, Kashyapa! A Bodhisattva, with skillful means, adorns all Buddha lands. For example, the moon, grows day by day; just like that, Kashyapa! A Bodhisattva, with sincere purity, increases all pure and virtuous dharmas. For example, the sun comes out and illuminates all sentient beings; just like that, Kashyapa! A Bodhisattva, with Prajna Paramita, illuminates all sentient beings. For example, a lion, the king of deer, wherever it goes, feels no fear; just like that, Kashyapa! A Bodhisattva, abiding in the merits of precepts, wherever it goes, feels no fear. For example, an elephant king, can bear all heavy burdens and never tires; just like that, Kashyapa! A Bodhisattva, is good at taming his mind, bearing heavy burdens for all sentient beings without feeling weary. For example, a lotus flower, grows in mud but is not stained by it; just like that, a Bodhisattva, grows in the world but is not attached to worldly laws. For example, when cutting down a tree, even if the branches are cut, if the roots are not cut, the tree will grow again.
如故；如是迦葉！菩薩以善權心，雖斷結縛猶生三界。譬如諸方江河之水，入于大海悉為一味；如是迦葉！菩薩作若干種善愿功德，當作佛道悉為一味。譬如四天王三十三天住須彌山。如是迦葉！菩薩善根心中。譬如國王大臣所助，乃具成辦一切國事；如是迦葉！菩薩般若波羅蜜善根所助，乃具成辦一切佛事。譬如迦葉！天無雲者，雨不可得；如是菩薩不多聞者，法雨不可得。譬如迦葉！天有云者，雨澤可得；菩薩如是，有大慈雲能降法雨。譬如聖王出者七寶可得；如是迦葉！菩薩出者三十七品道寶可得。譬如有摩尼珠者，彼中無量百千種珠悉皆可得；如是迦葉！有菩薩心者，彼中無量百千聲聞緣覺之法悉皆可得。譬如三十三天游雜園觀，一切樂具皆悉同等；如是迦葉！菩薩至誠清凈，為一切眾生方便同等，悉無差降。譬如有毒，因咒藥故不能為害；如是迦葉！菩薩結毒，因智藥故不能為害。譬如城邑有諸糞壤饒益田用；如是迦葉！菩薩因結學薩蕓若用。是故迦葉！菩薩欲學此寶嚴經者，當正觀諸法。云何為正觀？謂真實觀諸法。云何為真實觀諸法？謂不觀我人壽命，是謂中道真實觀法。
「複次迦葉！真實觀者，謂不觀色有常無常，亦不觀痛想行識有常無常，是謂中道真實觀法。複次迦葉！云何為真實觀諸法
【現代漢語翻譯】 現代漢語譯本： 就像這樣，迦葉！菩薩以善巧方便的心，雖然斷除了煩惱的束縛，仍然會爲了度化眾生而生於三界。譬如各方江河的水，流入大海后都成為同一種味道；就像這樣，迦葉！菩薩所作的各種善愿功德，最終成就佛道時都成為同一種味道。譬如四天王和三十三天居住在須彌山。就像這樣，迦葉！菩薩的善根心也是如此。譬如國王有大臣輔佐，才能成就一切國家大事；就像這樣，迦葉！菩薩有般若波羅蜜（智慧到彼岸）的善根輔佐，才能成就一切佛事。譬如迦葉！天空沒有云，就無法下雨；就像這樣，菩薩如果不廣聞佛法，就無法得到法雨的滋潤。譬如迦葉！天空有云，就能降下雨澤；菩薩也是這樣，有大慈悲的云，就能降下法雨。譬如聖王出現，就能得到七寶；就像這樣，迦葉！菩薩出現，就能得到三十七道品（通往解脫的三十七種修行方法）的珍寶。譬如有了摩尼寶珠（如意寶珠），就能從中得到無量百千種寶珠；就像這樣，迦葉！有了菩薩心，就能從中得到無量百千聲聞（聽聞佛法而修行的人）和緣覺（獨自覺悟的人）的法門。譬如三十三天在各種園林中游玩，一切享樂器具都相同；就像這樣，迦葉！菩薩以至誠清凈的心，爲了方便度化一切眾生，所作所為都是平等的，沒有差別。譬如有了毒藥，因為有咒語和解藥，就不能造成傷害；就像這樣，迦葉！菩薩的煩惱毒，因為有智慧的解藥，也不能造成傷害。譬如城邑中的糞土，可以用來滋養田地；就像這樣，迦葉！菩薩因為煩惱而學習薩蕓若（一切智），最終能利益眾生。所以，迦葉！菩薩如果想學習這部《寶嚴經》，應當正確地觀察諸法。什麼是正確的觀察？就是真實地觀察諸法。什麼是真實地觀察諸法？就是不執著於我、人、壽命等概念，這就是中道真實的觀察方法。 「再者，迦葉！真實的觀察，就是不執著於色（物質）的常與無常，也不執著于受（感受）、想（思維）、行（意志）、識（意識）的常與無常，這就是中道真實的觀察方法。再者，迦葉！什麼是真實地觀察諸法？
【English Translation】 English version: Just so, Kasyapa! Bodhisattvas, with skillful means, though they have severed the bonds of defilements, are still born in the three realms. Just as the waters of rivers from all directions, when they enter the great ocean, all become one taste; just so, Kasyapa! The various meritorious deeds and vows made by Bodhisattvas, when they attain Buddhahood, all become one taste. Just as the Four Heavenly Kings and the Thirty-three Gods dwell on Mount Sumeru. Just so, Kasyapa! Is the Bodhisattva's root of goodness. Just as a king is assisted by his ministers, and thus all state affairs are accomplished; just so, Kasyapa! The Bodhisattva, assisted by the root of goodness of Prajna Paramita (Perfection of Wisdom), thus accomplishes all the affairs of Buddhahood. Just as, Kasyapa! When there are no clouds in the sky, rain cannot be obtained; just so, a Bodhisattva who does not study widely cannot obtain the rain of Dharma. Just as, Kasyapa! When there are clouds in the sky, rain can be obtained; the Bodhisattva is like this, having great clouds of compassion, he can send down the rain of Dharma. Just as when a Holy King appears, the seven treasures can be obtained; just so, Kasyapa! When a Bodhisattva appears, the thirty-seven factors of enlightenment (the thirty-seven practices leading to liberation) can be obtained. Just as when one has a Mani jewel (wish-fulfilling jewel), countless hundreds and thousands of jewels can be obtained from it; just so, Kasyapa! When one has the Bodhisattva mind, countless hundreds and thousands of the teachings of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) can be obtained from it. Just as the Thirty-three Gods wander in various gardens, and all the instruments of pleasure are equal; just so, Kasyapa! The Bodhisattva, with sincere purity, for the sake of all sentient beings, acts with equal convenience, without any difference or discrimination. Just as when there is poison, because of mantras and medicine, it cannot cause harm; just so, Kasyapa! The poison of the Bodhisattva's defilements, because of the medicine of wisdom, cannot cause harm. Just as the dung in a city can be used to enrich the fields; just so, Kasyapa! The Bodhisattva, through defilements, learns Sarvajna (omniscience) for the benefit of all beings. Therefore, Kasyapa! If a Bodhisattva wishes to learn this 'Jewel Adornment Sutra', he should correctly observe all dharmas. What is correct observation? It is to truly observe all dharmas. What is truly observing all dharmas? It is not to cling to the concepts of self, person, or lifespan, this is the Middle Way of truly observing dharmas. Furthermore, Kasyapa! True observation is not to observe whether form (matter) is permanent or impermanent, nor to observe whether feeling, perception, volition, or consciousness are permanent or impermanent, this is the Middle Way of truly observing dharmas. Furthermore, Kasyapa! What is truly observing all dharmas?
？謂不觀地有常無常，亦不觀水火風界有常無常，是謂中道真實觀法。
「複次迦葉！有常是一邊，無常為二邊，此二中間無色，不可見亦不可得，是謂中道真實觀法。有我是一邊，無我為二邊，此二中間無色，不可見亦不可得，是謂中道真實觀法。有真實心者是謂一邊，無真實心者是為二邊，無心無思無意無識，是謂中道真實觀法。如是不善法、世間法、有諍法、有漏法、有為法、有穢污法，是謂一邊；如是善法、出世間法、無諍法、無漏法、無為法、白凈之法，是為二邊，此二中間，無所有亦不可得，是謂中道真實觀法。有者是一邊，無者為二邊，此二中間，無所有亦不可得，是謂中道真實觀法。
「複次迦葉！我為汝說，無明緣行，行緣識，識緣名色，名色緣六入，六入緣更樂，更樂緣痛，痛緣愛，愛緣取，取緣有，有緣生，生緣老死、苦惱、憂悲、啼泣，如是生大苦陰。無明已盡則行盡，行盡則識盡，識盡則名色盡，名色盡則六入盡，六入盡則更樂盡，更樂盡則痛盡，痛盡則愛盡，愛盡則取盡，取盡則有盡，有盡則生盡，生盡則老死、苦惱、憂悲皆盡，如是滅大苦陰。無有此二，亦無二行，中間可知，是謂中道真實觀法。如是行行盡，識、名色、六入、更樂、痛、愛、取、有、生、老死老死盡，
【現代漢語翻譯】 現代漢語譯本：
『不觀察地是有常還是無常，也不觀察水、火、風界是有常還是無常，這被稱為中道真實的觀察方法。』 『再者，迦葉（佛陀弟子名）！有常是一邊，無常是另一邊，這兩者之間沒有顏色，不可見也不可得，這被稱為中道真實的觀察方法。有我是指一邊，無我是指另一邊，這兩者之間沒有顏色，不可見也不可得，這被稱為中道真實的觀察方法。有真實心是指一邊，沒有真實心是指另一邊，沒有心、沒有思、沒有意、沒有識，這被稱為中道真實的觀察方法。像這樣，不善法、世間法、有諍法、有漏法、有為法、有穢污法，是指一邊；像這樣，善法、出世間法、無諍法、無漏法、無為法、清凈之法，是指另一邊，這兩者之間，無所有也不可得，這被稱為中道真實的觀察方法。有是指一邊，無是指另一邊，這兩者之間，無所有也不可得，這被稱為中道真實的觀察方法。』 『再者，迦葉！我為你解說，無明（對真理的無知）緣起行（意志行為），行緣起識（意識），識緣起名色（精神和物質），名色緣起六入（六種感官），六入緣起更樂（接觸），更樂緣起痛（感受），痛緣起愛（渴愛），愛緣起取（執取），取緣起有（存在），有緣起生（出生），生緣起老死、苦惱、憂悲、啼泣，這樣就產生了巨大的苦陰（苦的聚集）。無明滅盡則行滅盡，行滅盡則識滅盡，識滅盡則名色滅盡，名色滅盡則六入滅盡，六入滅盡則更樂滅盡，更樂滅盡則痛滅盡，痛滅盡則愛滅盡，愛滅盡則取滅盡，取滅盡則有滅盡，有滅盡則生滅盡，生滅盡則老死、苦惱、憂悲都滅盡，這樣就滅除了巨大的苦陰。沒有這兩種，也沒有兩種行為，中間可知，這被稱為中道真實的觀察方法。像這樣，行行滅盡，識、名色、六入、更樂、痛、愛、取、有、生、老死都滅盡。』
【English Translation】 English version:
'Not observing whether earth is permanent or impermanent, nor observing whether the water, fire, and wind realms are permanent or impermanent, this is called the true view of the Middle Way.' 'Furthermore, Kashyapa (name of a Buddha's disciple)! Permanence is one extreme, impermanence is the other extreme. Between these two, there is no color, it is invisible and unattainable. This is called the true view of the Middle Way. The existence of a self is one extreme, the non-existence of a self is the other extreme. Between these two, there is no color, it is invisible and unattainable. This is called the true view of the Middle Way. Having a real mind is one extreme, not having a real mind is the other extreme. Without mind, without thought, without intention, without consciousness, this is called the true view of the Middle Way. Thus, unwholesome dharmas, worldly dharmas, contentious dharmas, defiled dharmas, conditioned dharmas, impure dharmas, these are one extreme; thus, wholesome dharmas, transcendental dharmas, non-contentious dharmas, undefiled dharmas, unconditioned dharmas, pure dharmas, these are the other extreme. Between these two, there is nothing and it is unattainable. This is called the true view of the Middle Way. Existence is one extreme, non-existence is the other extreme. Between these two, there is nothing and it is unattainable. This is called the true view of the Middle Way.' 'Furthermore, Kashyapa! I will explain to you, ignorance (lack of knowledge of the truth) conditions volitional actions, volitional actions condition consciousness, consciousness conditions name and form (mind and matter), name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, suffering, sorrow, lamentation, and weeping. Thus, a great mass of suffering arises. When ignorance ceases, volitional actions cease; when volitional actions cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, suffering, sorrow, and lamentation all cease. Thus, the great mass of suffering is extinguished. There are not these two, nor are there two actions, the middle can be known, this is called the true view of the Middle Way. Thus, when actions cease, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, and death all cease.'
無有此二，亦無二行，中間可知。如是迦葉！是謂中道真實觀諸法也。
「複次迦葉！中道真實觀諸法者，不以空三昧觀諸法空，諸法自空故。不以無想三昧觀諸法無想，諸法自無想故。不以無愿三昧觀諸法無愿，諸法自無愿故。不以無行觀諸法無行，諸法自無行故。不以無起觀諸法無起，諸法自無起故。不以無生觀諸法無生，諸法自無生故。不以如觀諸法如，諸法自如故。是謂中道真實觀法。不以無人觀諸法空，諸法自空故。如是本空末空，現在世空，當令依空莫依於人。若有依空，倚此空者，我說是人遠離此法。如是迦葉！寧猗我見積若須彌，不以憍慢亦不多聞而猗空見者，我所不治。譬如良醫應病與藥，病去藥存，于迦葉意所趣云何，此人苦患寧盡不耶？」
答曰：「不也！世尊。」
「所以者何？藥在體故。如是迦葉！空斷一切見，若有猗空見者，我所不治，亦復如是。譬如有人畏於虛空啼泣而說：『今當爲我去此虛空！』于迦葉意所趣云何，寧能去不？」
答曰：「不也。世尊！」
「如是迦葉！若畏空者，我說此人甚為狂惑。所以者何？眾生造空而彼畏之。譬如畫師作鬼神像即自恐懼。如是迦葉！諸凡愚人自造色聲香味細滑之法，輪轉生死不知此法，亦復如是。譬如幻師
【現代漢語翻譯】 現代漢語譯本 沒有這兩種（極端），也沒有兩種（極端）的行徑，（真理）可以在中間領悟。迦葉，這就是所謂的中道，真實地觀察諸法。 再者，迦葉！所謂中道真實地觀察諸法，不是用空三昧（一種禪定狀態，專注于空的體驗）來觀察諸法是空，因為諸法本身就是空的。不是用無想三昧（一種禪定狀態，專注于無想的體驗）來觀察諸法是無想，因為諸法本身就是無想的。不是用無愿三昧（一種禪定狀態，專注于無愿的體驗）來觀察諸法是無愿，因為諸法本身就是無愿的。不是用無行（不作為）來觀察諸法是無行，因為諸法本身就是無行的。不是用無起來觀察諸法是無起，因為諸法本身就是無起的。不是用無生來觀察諸法是無生，因為諸法本身就是無生的。不是用如（真如，事物的真實本性）來觀察諸法如，因為諸法本身就是如。這才是所謂的中道，真實地觀察諸法。不是用無人（無我）的觀點來觀察諸法是空，因為諸法本身就是空的。就像這樣，本初是空，末尾是空，現在世是空，應當依于空，不要依於人。如果有人執著于空，依賴於這個空，我說這個人是遠離此法的。迦葉，寧可執著於我見（認為有自我存在的觀點）如須彌山般高大，也不要因為驕慢或少聞而執著于空見，這是我所不贊同的。譬如良醫應該根據病情給予藥物，病好了藥還留著，迦葉，你認為怎麼樣，這個人的痛苦能消除嗎？ 回答說：『不能，世尊。』 『為什麼呢？因為藥還留在體內。』迦葉，空能斷除一切見解，如果有人執著于空見，我也是不贊同的，就像這樣。譬如有人害怕虛空而哭泣說：『現在要為我去除這虛空！』迦葉，你認為怎麼樣，能去除嗎？ 回答說：『不能，世尊！』 『迦葉，如果有人害怕空，我說這個人是非常迷惑的。為什麼呢？眾生自己造出空，卻又害怕它。譬如畫師畫出鬼神像，自己卻感到恐懼。迦葉，那些凡夫愚人自己造出色、聲、香、味、觸等法，在生死輪迴中流轉，卻不瞭解這些法，也是這樣。譬如幻術師
【English Translation】 English version There are not these two (extremes), nor are there two (extreme) practices; the middle can be understood. Thus, Kashyapa, this is called the Middle Way, truly observing all dharmas. Furthermore, Kashyapa! The so-called Middle Way, truly observing all dharmas, is not to observe that dharmas are empty using the Samadhi of Emptiness (a meditative state focused on the experience of emptiness), because dharmas are inherently empty. It is not to observe that dharmas are without thought using the Samadhi of No-Thought (a meditative state focused on the experience of no-thought), because dharmas are inherently without thought. It is not to observe that dharmas are without wish using the Samadhi of No-Wish (a meditative state focused on the experience of no-wish), because dharmas are inherently without wish. It is not to observe that dharmas are without action using no-action, because dharmas are inherently without action. It is not to observe that dharmas are without arising using no-arising, because dharmas are inherently without arising. It is not to observe that dharmas are without birth using no-birth, because dharmas are inherently without birth. It is not to observe that dharmas are as they are using 'suchness' (tathata, the true nature of things), because dharmas are inherently such. This is what is called the Middle Way, truly observing dharmas. It is not to observe that dharmas are empty using the view of no-self, because dharmas are inherently empty. Just like this, the beginning is empty, the end is empty, the present world is empty; one should rely on emptiness, not rely on a person. If someone clings to emptiness, relying on this emptiness, I say that this person is far from this Dharma. Kashyapa, it is better to cling to the view of self (the view that there is a self) as high as Mount Sumeru, than to cling to the view of emptiness out of arrogance or lack of learning; this is what I do not approve of. For example, a good doctor should give medicine according to the illness; when the illness is cured, the medicine remains. Kashyapa, what do you think, can this person's suffering be eliminated? He replied: 'No, World Honored One.' 'Why not? Because the medicine remains in the body.' Kashyapa, emptiness cuts off all views; if someone clings to the view of emptiness, I also do not approve of it, just like this. For example, someone is afraid of the void and cries out, saying: 'Now, remove this void for me!' Kashyapa, what do you think, can it be removed? He replied: 'No, World Honored One!' 'Kashyapa, if someone is afraid of emptiness, I say that this person is very confused. Why? Beings create emptiness themselves, yet they are afraid of it. For example, a painter paints a ghost image and then becomes afraid himself. Kashyapa, those ordinary, foolish people create forms, sounds, smells, tastes, and tactile sensations, and they revolve in the cycle of birth and death, not understanding these dharmas; it is just like that. For example, a magician
，化作幻人而食幻師，無有真實。如是迦葉！修行比丘，隨所思惟一切虛偽，而不真實無有堅固，亦復如是。譬如二木因之更生火而燒彼木。如是迦葉！因真實觀生無漏慧根，而彼即燒于真實觀，亦復如是。譬如然燈諸冥悉除，此闇無所從來亦無所至，不從東方、南方、西方、北方而來，亦不至彼。如是迦葉！智慧已生、無智即滅，此無智者，無所從來、亦無所至。如是迦葉！燈無此念：『我當除冥。』而燈然者諸冥即除，燈闇俱空，不可獲持無作無造，亦復如是。譬如迦葉！百歲冥室若然燈者，彼闇頗有是念：『我當住此而不去。』耶？」
答曰：「不也。世尊！此闇必滅。」
「如是迦葉！若有眾生百千劫中造作結行，以一正觀無漏智燈即得除盡，亦復如是。譬如空中不生五穀；菩薩如是，不從無為而生佛法。譬如大地眾穢雜糅而生五穀；菩薩如是，於世雜糅結縛之中乃生佛法。譬如陸地不生蓮花；菩薩如是，不從無為出生佛法。譬如淤泥之水生雜蓮花；菩薩如是，從邪眾生結縛之中乃生佛法。譬如醍醐，滿於四海；當知菩薩造作善根，亦復如是。譬如一毛破為百分，以一分毛取四大海一渧之水；當知聲聞造作善根，亦復如是。譬如迦葉！芥子中空；當知聲聞造作善根，亦復如是。譬如十方虛空；當
【現代漢語翻譯】 現代漢語譯本：『幻化之人』吃掉『幻術師』，這並非真實存在。迦葉，修行比丘也是如此，他們所思所想的一切都是虛幻不實的，沒有堅固的實體。就像兩根木頭摩擦生火，火又反過來燒掉木頭一樣。迦葉，因對真實的觀察而生起無漏的智慧之根，這智慧之根又會燒掉對真實的執著，也是如此。就像點燃燈火，所有的黑暗都會被驅散，這黑暗既沒有來處，也沒有去處，不是從東方、南方、西方、北方而來，也不會去往那些方向。迦葉，智慧生起時，無知就滅亡了，這無知既沒有來處，也沒有去處。迦葉，燈不會想：『我應當驅散黑暗。』但當燈被點燃時，黑暗自然就被驅散了，燈和黑暗都空無自性，無法被把握，既不是被創造出來的，也不是自己產生的，也是如此。迦葉，就像一個黑暗了百年的房間，如果點燃燈火，那黑暗會想：『我應當留在這裡不走嗎？』 回答說：『不會的，世尊！這黑暗必然會消滅。』 『迦葉，如果眾生在百千劫中造作各種煩惱的束縛，只要用一個正確的觀察和無漏的智慧之燈，就能將這些束縛完全消除，也是如此。就像空中不會生長五穀一樣；菩薩也是如此，不會從無為（Nirvana）的狀態中生出佛法。就像大地混合著各種污穢卻能生長五穀一樣；菩薩也是如此，在世間各種煩惱的束縛中才能生出佛法。就像陸地上不會生長蓮花一樣；菩薩也是如此，不會從無為的狀態中出生佛法。就像淤泥的水中能生長各種蓮花一樣；菩薩也是如此，從邪惡眾生的煩惱束縛中才能生出佛法。就像醍醐（Ghee）充滿四海一樣；應當知道菩薩造作的善根也是如此。就像把一根毛髮分成一百份，用其中一份毛髮取四大海中的一滴水；應當知道聲聞（Sravaka）造作的善根也是如此。迦葉，就像芥子（Mustard seed）中是空的一樣；應當知道聲聞造作的善根也是如此。就像十方虛空一樣；應當知道菩薩造作的善根也是如此。』
【English Translation】 English version: 『A phantom person』 eats 『a phantom maker,』 which is not real. Similarly, Kashyapa, a practicing Bhikshu (monk) thinks about everything as false and unreal, without any solid substance. Just like two pieces of wood rubbing together to create fire, and then the fire burns the wood, it is the same. Kashyapa, from the true observation arises the root of non-outflow wisdom, and this root of wisdom burns the attachment to the true observation, it is also like that. Just like lighting a lamp, all darkness will be dispelled, this darkness has no origin and no destination, it does not come from the east, south, west, or north, nor does it go to those directions. Kashyapa, when wisdom arises, ignorance ceases, this ignorance has no origin and no destination. Kashyapa, the lamp does not think: 『I should dispel the darkness.』 But when the lamp is lit, the darkness is naturally dispelled, both the lamp and the darkness are empty of self-nature, cannot be grasped, neither created nor self-generated, it is also like that. Kashyapa, like a room that has been dark for a hundred years, if a lamp is lit, would the darkness think: 『Should I stay here and not leave?』 The answer is: 『No, World Honored One! This darkness will surely be eliminated.』 『Kashyapa, if sentient beings create various fetters of afflictions for hundreds of thousands of kalpas (eons), as long as they use a correct observation and the lamp of non-outflow wisdom, they can completely eliminate these fetters, it is also like that. Just like grains do not grow in the air; Bodhisattvas (enlightenment beings) are also like that, they do not produce the Dharma (Buddhist teachings) from the state of Nirvana (non-action). Just like the earth mixed with various impurities can grow grains; Bodhisattvas are also like that, they can produce the Dharma from the fetters of various afflictions in the world. Just like lotus flowers do not grow on land; Bodhisattvas are also like that, they do not produce the Dharma from the state of Nirvana. Just like various lotus flowers can grow in muddy water; Bodhisattvas are also like that, they can produce the Dharma from the fetters of evil sentient beings. Just like Ghee (clarified butter) fills the four seas; it should be known that the good roots created by Bodhisattvas are also like that. Just like dividing a hair into one hundred parts, and using one part of the hair to take a drop of water from the four great seas; it should be known that the good roots created by Sravakas (hearers) are also like that. Kashyapa, just like the inside of a mustard seed is empty; it should be known that the good roots created by Sravakas are also like that. Just like the space in the ten directions; it should be known that the good roots created by Bodhisattvas are also like that.』
知菩薩造作善根，亦復如是。譬如剎利頂生皇后賤人共會，若後生子。于意云何？當言此子是王子耶？」
答曰：「非也。世尊！」
「如是迦葉！此諸聲聞從我法界生，然彼一切非世尊子。譬如剎利頂生大王賤女共會，若後生子，于意云何？賤人所生，當言此子非王子耶？」
答曰：「不也。世尊！此是王子。」
「如是迦葉！雖從賤生而是王子，菩薩如是，初發道心，住于生死、教化眾生，而彼一切是如來子。譬如聖王，雖有千子無聖王相，聖王之意起無子想；如是迦葉！如來雖有百千聲聞弟子之眾，無菩薩者，如來之意起無子想。譬如迦葉！聖王皇后持齋七日，生一童子具聖王相，三十三天咸共嘆之，而不稱說其餘大者。所以者何？童子雖小而不斷于聖王種故。菩薩如是，初發道心，諸根未具彼諸天眾，曾見佛者咸共嘆之，而不稱說諸阿羅漢具八解脫。所以者何？雖初發菩薩心、諸根未具，不斷諸佛如來種故。譬如有小摩尼真珠，勝於水精如須彌山；菩薩如是，初發道心，出過一切聲聞之上。譬如迦葉！聖王皇后初生童子，一切臣屬皆為作禮；菩薩如是，初發道心，一切天人皆為作禮。譬如須彌山王出諸良藥，為一切人療治苦患，無所適莫；菩薩如是，學智慧藥、為一切人療生死患，
【現代漢語翻譯】 現代漢語譯本：菩薩造作善根的情況也是如此。譬如剎利（武士）頂生王（指轉輪王）的皇后共同生活，如果後來生了孩子。你認為如何？應該說這個孩子是王子嗎？ 回答說：『不是的，世尊！』 『迦葉，就像這樣！這些聲聞弟子從我的法界出生，然而他們都不是世尊的兒子。譬如剎利頂生大王與卑賤的女子共同生活，如果後來生了孩子，你認為如何？所生的孩子，應該說這個孩子不是王子嗎？』 回答說：『不是的，世尊！這個是王子。』 『迦葉，就像這樣！雖然是從卑賤的女子所生，但仍然是王子。菩薩也是如此，初發菩提心，住在生死輪迴中，教化眾生，而他們都是如來的兒子。譬如聖王，即使有千個兒子，但沒有聖王的相貌，聖王的心中會認為自己沒有兒子；迦葉，就像這樣！如來即使有成百上千的聲聞弟子，但沒有菩薩，如來的心中會認為自己沒有兒子。譬如迦葉！聖王的皇后持齋七日，生下一個具有聖王相貌的童子，三十三天都共同讚歎他，而不稱讚其他年長的王子。這是為什麼呢？因為這個童子雖然年幼，但不會斷絕聖王的血脈。菩薩也是如此，初發菩提心，諸根尚未具足，那些曾經見過佛的天眾都會共同讚歎他，而不稱讚那些具有八解脫的阿羅漢。這是為什麼呢？雖然初發菩提心，諸根尚未具足，但不會斷絕諸佛如來的血脈。譬如有一顆小的摩尼（如意）真珠，勝過像須彌山一樣大的水晶；菩薩也是如此，初發菩提心，就超越了一切聲聞之上。譬如迦葉！聖王的皇后初生童子，一切臣屬都會向他行禮；菩薩也是如此，初發菩提心，一切天人都會向他行禮。譬如須彌山王出產各種良藥，為一切人療治痛苦，沒有偏頗；菩薩也是如此，學習智慧之藥，為一切人療治生死之苦，
【English Translation】 English version: It is the same with a Bodhisattva creating roots of goodness. For example, if a Kshatriya (warrior) crowned king's (referring to a Chakravartin king) queen were to cohabit, and if a child were born later. What do you think? Should it be said that this child is a prince? The answer was: 'No, World Honored One!' 'It is like this, Kashyapa! These Shravakas (hearers) are born from my Dharma realm, yet they are not the sons of the World Honored One. For example, if a Kshatriya crowned king were to cohabit with a lowly woman, and if a child were born later, what do you think? Should it be said that the child born is not a prince?' The answer was: 'No, World Honored One! This is a prince.' 'It is like this, Kashyapa! Although born from a lowly woman, he is still a prince. It is the same with a Bodhisattva, who initially generates the Bodhi mind, dwells in the cycle of birth and death, and teaches sentient beings, and they are all sons of the Tathagata. For example, a holy king, even if he has a thousand sons, but none of them have the appearance of a holy king, the holy king will think he has no son; it is like this, Kashyapa! Even if the Tathagata has hundreds and thousands of Shravaka disciples, but no Bodhisattva, the Tathagata will think he has no son. For example, Kashyapa! If the holy king's queen observes a fast for seven days and gives birth to a child with the appearance of a holy king, the thirty-three heavens will all praise him, and not praise the other older princes. Why is this? Because although this child is young, he will not cut off the lineage of the holy king. It is the same with a Bodhisattva, who initially generates the Bodhi mind, and whose faculties are not yet complete, those heavenly beings who have seen the Buddha will all praise him, and not praise the Arhats who have the eight liberations. Why is this? Although they initially generate the Bodhi mind, and their faculties are not yet complete, they will not cut off the lineage of all Buddhas and Tathagatas. For example, a small Mani (wish-fulfilling) pearl is superior to a crystal as large as Mount Sumeru; it is the same with a Bodhisattva, who initially generates the Bodhi mind, and surpasses all Shravakas. For example, Kashyapa! When the holy king's queen gives birth to a child, all the ministers will bow to him; it is the same with a Bodhisattva, who initially generates the Bodhi mind, and all the gods and humans will bow to him. For example, Mount Sumeru produces various good medicines, to heal the suffering of all people, without bias; it is the same with a Bodhisattva, who learns the medicine of wisdom, to heal the suffering of birth and death for all people,
亦無適莫。譬如禮敬初生之月，非后盛滿；如是迦葉！禮初發意菩薩者勝，非復得成如來、至真、等正覺也。所以者何？諸佛如來從菩薩生故。譬如迦葉！無有舍月禮星宿者；如是無有舍具戒德智慧菩薩，而禮聲聞。譬如迦葉！一切天人不能以水精為摩尼真珠；聲聞如是，成就一切戒清凈行，不能坐佛樹下成於無上正真之道。譬如得摩尼真珠者，獲余無量百千財寶；菩薩如是，出於世者，則有無量聲聞緣覺現於世間。」
於是世尊告尊者大迦葉曰：「菩薩為一切眾生，求修諸善根、具眾智藥，往至四方，隨病所應如實治之。迦葉！云何為如實治？謂以惡露不凈治欲，慈心治恚，緣起治癡。空治一切見，無想治一切四相，無愿治一切欲界、色無色界。四非顛倒，治四顛倒一切行，無常治非常有常想一切行，苦治苦有樂想，無我治無我有我想，不凈想治不凈有凈想。四意止者，治計著身痛心法，身身觀者不起觀身我見，痛痛觀者不起觀痛我見，心心觀者不起觀心我見，法法觀者不起觀法我見。四意斷者，悉斷一切不善之法，習一切善法。四神足者，捨身心真想。五根五力治不信懈怠、亂念無智。七覺者治諸法無智。聖八道者，此慧所治一切邪道。是謂迦葉！隨病所應如實治之。如此迦葉！菩薩當作是學。
「
【現代漢語翻譯】 現代漢語譯本：也沒有什麼偏頗。譬如禮敬初生的月亮，不是禮敬之後圓滿的月亮；迦葉！禮敬初發菩提心的菩薩更為殊勝，而不是禮敬已經成就如來、至真、等正覺的佛陀。這是為什麼呢？因為諸佛如來都是從菩薩修行而來的。譬如迦葉！沒有人會捨棄月亮而去禮拜星宿；同樣，沒有人會捨棄具足戒德智慧的菩薩，而去禮拜聲聞。譬如迦葉！一切天人都不能用水晶製成摩尼真珠；聲聞也是如此，即使成就一切戒律清凈的行為，也不能在菩提樹下成就無上正真的道。譬如得到摩尼真珠的人，會獲得無數的財寶；菩薩也是如此，出現在世間，就會有無數的聲聞和緣覺出現在世間。 於是世尊告訴尊者大迦葉說：『菩薩爲了所有眾生，尋求修習各種善根，具備各種智慧的良藥，前往四方，根據眾生的病癥，如實地進行治療。迦葉！什麼是如實地治療呢？就是用不凈觀來治療貪慾，用慈心來治療嗔恚，用緣起法來治療愚癡。用空性來治療一切見解，用無想來治療一切四相，用無愿來治療一切欲界、色界和無色界的慾望。用四非顛倒來治療四顛倒，用無常來治療常的執著，用苦來治療樂的執著，用無我來治療我的執著，用不凈想來治療凈的執著。四念處，用來治療執著于身、受、心、法。身念處，觀察身體，不起觀身是我見的想法；受念處，觀察感受，不起觀受是我見的想法；心念處，觀察心念，不起觀心是我見的想法；法念處，觀察諸法，不起觀法是我見的想法。四正勤，用來斷除一切不善之法，修習一切善法。四神足，用來捨棄身心的虛妄想法。五根五力，用來治療不信、懈怠、散亂、無智。七覺支，用來治療對諸法無智。八聖道，用智慧來治療一切邪道。這就是迦葉！根據眾生的病癥，如實地進行治療。迦葉！菩薩應當這樣學習。』
【English Translation】 English version: There is also no partiality. For example, paying homage to the newly born moon is not the same as paying homage to the full moon later; similarly, Kāśyapa, paying homage to a Bodhisattva who has just generated the aspiration for enlightenment is superior, not paying homage to a Tathāgata, a Truly Enlightened One, a Perfectly Enlightened One who has already attained Buddhahood. Why is this so? Because all Buddhas, Tathāgatas, are born from Bodhisattvas. For example, Kāśyapa, no one would abandon the moon to worship the stars; similarly, no one would abandon a Bodhisattva who possesses precepts, virtue, and wisdom to worship a Śrāvaka. For example, Kāśyapa, all gods and humans cannot make a maṇi pearl from crystal; similarly, a Śrāvaka, even if they achieve all pure conduct of precepts, cannot attain the unsurpassed, true, and correct path under the Bodhi tree. For example, one who obtains a maṇi pearl obtains countless treasures; similarly, when a Bodhisattva appears in the world, countless Śrāvakas and Pratyekabuddhas appear in the world. Then the World Honored One said to the Venerable Mahākāśyapa: 『Bodhisattvas, for the sake of all sentient beings, seek to cultivate all roots of goodness, possess the medicine of all wisdom, and go to the four directions, treating them according to their illnesses. Kāśyapa, what is treating them according to their illnesses? It is using the contemplation of impurity to treat desire, using loving-kindness to treat anger, and using dependent origination to treat ignorance. Using emptiness to treat all views, using non-perception to treat all four marks, using non-aspiration to treat all desires of the desire realm, form realm, and formless realm. Using the four non-perversions to treat the four perversions, using impermanence to treat the attachment to permanence, using suffering to treat the attachment to pleasure, using non-self to treat the attachment to self, and using the contemplation of impurity to treat the attachment to purity. The four foundations of mindfulness are used to treat attachment to the body, feelings, mind, and dharmas. Observing the body with the body, one does not generate the view of the body as self; observing feelings with feelings, one does not generate the view of feelings as self; observing the mind with the mind, one does not generate the view of the mind as self; observing dharmas with dharmas, one does not generate the view of dharmas as self. The four right exertions are used to abandon all unwholesome dharmas and cultivate all wholesome dharmas. The four bases of psychic power are used to abandon the false notions of body and mind. The five roots and five powers are used to treat disbelief, laziness, distraction, and ignorance. The seven factors of enlightenment are used to treat ignorance of all dharmas. The Noble Eightfold Path is used to treat all wrong paths with wisdom. This is what it means, Kāśyapa, to treat them according to their illnesses. Thus, Kāśyapa, Bodhisattvas should learn.』
複次迦葉！假令三千大千國土諸有識者，悉如耆域醫王。有人問之：『以何方藥治彼病者？』終無能答，唯有菩薩能悉答之。是故迦葉！菩薩當作是念：『我不應求世間之藥，當求出世間藥。』修一切善根，是眾智藥。往至四方，隨眾生病如實治之。
「複次迦葉！云何為出世智藥？謂因緣智、無我人壽命智，解一切諸法空無恐怖之心，彼作是觀，何者心欲？何者怒癡？為過去耶？為未來現在耶？若過去者，去心以滅；若未來者，來心未起；若現在者、現心不住。如是迦葉！心未來、不在內、亦不在外，亦不在兩中間。心者非色不可見，亦無對、無見、無知、無住、無餘倚。迦葉！心者一切諸佛，不已見、不當見、不今見，若一切諸佛，不已見、不當見、不今見者，云何知有所行？但以顛倒想故有諸法行。諸法者如幻化之法，受種種生故，是心如風遠行，不可持故；心如流水，不可住故；心如燈炎，緣相續故；心如電光，時不住故；是心如霧，外事穢故；心如獼猴，貪一切境界故；心如畫師，造種種行故；心不得住，隨眾結故；心獨無侶，常樂馳走故；是心如王，一切法之首故；是心如母，生一切苦故；是心如炎，聚散一切諸善根故；是心如魚鉤，苦有樂想故；是心如夢，無我有我想故；是心如蠅，不凈有凈想
【現代漢語翻譯】 現代漢語譯本： 再者，迦葉！假設三千大千世界所有有情眾生，都像耆域（Jivaka，古代名醫）醫王一樣精通醫術。如果有人問他們：『用什麼藥可以治療眾生的疾病？』他們都無法回答，只有菩薩才能全部回答。因此，迦葉！菩薩應當這樣想：『我不應該尋求世間的藥物，應當尋求出世間的藥物。』修習一切善根，這就是眾智之藥。前往四方，隨順眾生的病癥如實地治療他們。
再者，迦葉！什麼才是出世間的智慧之藥呢？就是指因緣的智慧、無我、無人、無壽命的智慧，理解一切諸法空性，沒有恐懼之心。他們這樣觀察：什麼是心欲？什麼是嗔怒和愚癡？是屬於過去嗎？是屬於未來還是現在呢？如果是過去，過去的心已經滅盡；如果是未來，未來的心尚未生起；如果是現在，現在的心也無法停留。像這樣，迦葉！心不在未來，不在內，也不在外，也不在兩者之間。心不是色法，不可見，也沒有對立，沒有見，沒有知，沒有住，沒有其餘的依靠。迦葉！心是一切諸佛，過去沒有見過，未來不會見到，現在也見不到。如果一切諸佛，過去沒有見過，未來不會見到，現在也見不到，那麼如何知道有所行呢？只是因為顛倒妄想，所以才有諸法的執行。諸法就像幻化之法，因為接受種種的生，所以心像風一樣遠行，無法把握；心像流水，無法停留；心像燈焰，因緣相續；心像閃電，瞬間不住；心像霧氣，被外在事物所污染；心像獼猴，貪戀一切境界；心像畫師，創造種種行為；心無法停留，隨順眾多的因緣；心孤獨無伴，常常喜歡奔走；心像國王，是一切法的首領；心像母親，產生一切痛苦；心像火焰，聚集和散失一切善根；心像魚鉤，在痛苦中產生快樂的想法；心像夢境，無我卻有我執；心像蒼蠅，在不凈中產生清凈的想法。
【English Translation】 English version: Furthermore, Kashyapa! Suppose all sentient beings in the three thousand great thousand worlds were as skilled in medicine as the physician king Jivaka. If someone were to ask them, 『What medicine can cure the diseases of beings?』 they would all be unable to answer. Only a Bodhisattva can answer all of them. Therefore, Kashyapa! A Bodhisattva should think thus: 『I should not seek worldly medicine; I should seek transcendental medicine.』 Cultivating all roots of goodness is the medicine of all wisdom. Going to the four directions, they treat beings according to their illnesses as they truly are.
Furthermore, Kashyapa! What is transcendental wisdom medicine? It refers to the wisdom of dependent origination, the wisdom of no-self, no person, and no lifespan, understanding that all dharmas are empty, without fear. They observe thus: What is the desire of the mind? What is anger and delusion? Does it belong to the past? Does it belong to the future or the present? If it is the past, the past mind has ceased; if it is the future, the future mind has not yet arisen; if it is the present, the present mind does not abide. Thus, Kashyapa! The mind is not in the future, not within, not without, nor in between. The mind is not form, it is invisible, without opposition, without seeing, without knowing, without abiding, without any other reliance. Kashyapa! The mind is all Buddhas, not seen in the past, will not be seen in the future, and is not seen now. If all Buddhas have not seen it in the past, will not see it in the future, and do not see it now, how can one know that there is any action? It is only because of inverted thoughts that there is the operation of dharmas. Dharmas are like illusions, because they receive various births, therefore the mind is like the wind, traveling far away, impossible to grasp; the mind is like flowing water, impossible to stop; the mind is like a lamp flame, with causes and conditions continuing; the mind is like lightning, not abiding for a moment; the mind is like fog, defiled by external matters; the mind is like a monkey, greedy for all realms; the mind is like a painter, creating various actions; the mind cannot abide, following the many conditions; the mind is alone without a companion, always liking to run; the mind is like a king, the head of all dharmas; the mind is like a mother, giving rise to all suffering; the mind is like a flame, gathering and scattering all roots of goodness; the mind is like a fishhook, having the thought of pleasure in suffering; the mind is like a dream, having the thought of self where there is no self; the mind is like a fly, having the thought of purity in impurity.
故；是心如怨，家所作不可故；是心如羅剎，常樂求便故；是心如憎嫉，常樂求過故；是心不可愛，恩愛癡故；是心如賊，斷一切善根故；是心著色，如蛾投火故；是心愛聲，如軍樂戰鼓音故；是心愛香，如豕樂臭穢故；是心著味，如使人樂餘食故；是心愛更樂，如蠅樂膻故。求心無有亦不可得；設無不可得者，則無過去、未來、現在；設無過去、未來、現在者，則過三世；設過三世者，是則不有、亦不無；若不有、不無者，是為不生；若不生者，是為無性；若無性者，是為無起；若不起者，是亦不滅；若不滅者，則無敗壞；若無敗壞者，則無來無去；若無來去者，則無有生死；若無去來、無生死者，是則無行；若無行者，則是無為；若無為者，則是聖賢之性；若聖性者，則無戒不戒；若無戒不戒者，則無威儀行亦無不威儀；若無行、無威儀、不威儀者，是則無心、無心數法；若無心、心數法者，則無業無報；若無報者，則無苦無樂；若無苦樂者，是聖賢之性；若聖賢性者，則無業無作。如此性中無作身業，亦無作口意業。此性平等無上、中、下，亦無差別，一切諸法悉平等故。
「如是迦葉！此性遠離，捨身口故；此性無為，順涅槃故；此性清凈，離於一切諸結垢故；此性無我，離我作故；此性平等，離虛實
【現代漢語翻譯】 現代漢語譯本：因此，這心就像怨恨一樣，因為執著於家務而無法擺脫；這心就像羅剎（一種惡鬼），總是喜歡尋找機會作惡；這心就像憎恨嫉妒，總是喜歡挑剔別人的過錯；這心不可愛，因為它被恩愛和癡迷所束縛；這心就像盜賊，因為它斷絕一切善根；這心執著於色相，就像飛蛾撲火一樣自取滅亡；這心喜愛聲音，就像軍隊的戰鼓聲一樣令人興奮；這心喜愛香氣，就像豬喜歡臭穢之物一樣；這心執著于味道，就像奴僕喜歡吃剩飯一樣；這心喜愛享樂，就像蒼蠅喜歡腥膻之物一樣。去尋找心，你會發現它既不存在也無法得到；如果說心不存在也無法得到，那麼就沒有過去、未來和現在；如果說沒有過去、未來和現在，那麼就超越了三世；如果超越了三世，那麼心就既不是存在也不是不存在；如果既不是存在也不是不存在，那就是不生；如果不生，那就是無自性；如果無自性，那就是無起；如果不起，那就是不滅；如果不滅，那就沒有敗壞；如果沒有敗壞，那就沒有來也沒有去；如果沒有來去，那就沒有生死；如果沒有來去、沒有生死，那就是無行；如果無行，那就是無為；如果無為，那就是聖賢的本性；如果具有聖賢的本性，那就沒有戒律和不戒律之分；如果沒有戒律和不戒律之分，那就沒有威儀的行為也沒有不威儀的行為；如果沒有行為、沒有威儀、沒有不威儀，那就是無心、無心數法；如果沒有心、心數法，那就沒有業也沒有報應；如果沒有報應，那就沒有痛苦也沒有快樂；如果沒有痛苦和快樂，那就是聖賢的本性；如果具有聖賢的本性，那就沒有業也沒有造作。在這種本性中，沒有造作身業，也沒有造作口業和意業。這種本性平等無上、無中、無下，也沒有差別，因為一切諸法都是平等的。 『迦葉（佛陀弟子名）啊！這種本性是遠離的，因為它捨棄了身口意；這種本性是無為的，因為它順應涅槃（佛教的最高境界）；這種本性是清凈的，因為它遠離了一切煩惱的束縛；這種本性是無我的，因為它遠離了自我的造作；這種本性是平等的，因為它遠離了虛妄和真實。』
【English Translation】 English version: Therefore, this mind is like resentment, because it is attached to household affairs and cannot be freed; this mind is like a Rakshasa (a type of demon), always delighting in seeking opportunities to do evil; this mind is like hatred and jealousy, always delighting in finding fault with others; this mind is not lovable, because it is bound by love and infatuation; this mind is like a thief, because it cuts off all roots of goodness; this mind is attached to form, like a moth throwing itself into the fire to its own destruction; this mind loves sound, like the exciting sound of war drums; this mind loves fragrance, like a pig loves foul odors; this mind is attached to taste, like a servant who enjoys eating leftovers; this mind loves pleasure, like a fly loves the smell of rancid meat. If you seek the mind, you will find that it neither exists nor can be obtained; if the mind neither exists nor can be obtained, then there is no past, future, or present; if there is no past, future, or present, then it transcends the three times; if it transcends the three times, then the mind is neither existent nor non-existent; if it is neither existent nor non-existent, then it is unborn; if it is unborn, then it is without self-nature; if it is without self-nature, then it is without arising; if it is without arising, then it is without ceasing; if it is without ceasing, then there is no decay; if there is no decay, then there is no coming and no going; if there is no coming and going, then there is no birth and death; if there is no coming and going, no birth and death, then there is no action; if there is no action, then there is no doing; if there is no doing, then it is the nature of the sages; if it has the nature of the sages, then there is no precept and no non-precept; if there is no precept and no non-precept, then there is no dignified behavior and no undignified behavior; if there is no behavior, no dignity, no undignity, then there is no mind, no mental phenomena; if there is no mind, no mental phenomena, then there is no karma and no retribution; if there is no retribution, then there is no suffering and no joy; if there is no suffering and joy, then it is the nature of the sages; if it has the nature of the sages, then there is no karma and no action. In this nature, there is no action of body karma, nor is there action of speech and mind karma. This nature is equal, supreme, without middle, without lower, and without difference, because all dharmas are equal. 『Kasyapa (name of a disciple of the Buddha)! This nature is remote, because it abandons body, speech, and mind; this nature is non-active, because it accords with Nirvana (the highest state in Buddhism); this nature is pure, because it is free from all the bonds of defilement; this nature is without self, because it is free from the creation of self; this nature is equal, because it is free from falsehood and truth.』
故；此性真出，要第一義故；此性無不盡至竟不起，常如法故；此性樂無為，悉同等故；此性清潔，至竟無垢故；此性非我，求我不可得故；此性潔白，至竟凈故。
「汝等，迦葉！當應求內，反去求外。當來之世，當有比丘馳走如犬。云何比丘馳走如犬？譬如有犬搏擲令怖，反走逐之不趣擲者。如是迦葉！當有沙門、婆羅門，畏色、聲、香、味、細滑、法，而反樂中不觀于內，不知何由得離色、聲、香、味、細滑、法，不知不覺遂入人間，復為色、聲、香、味、細滑、法而得其便。彼在山澤而命終者，因持俗戒得生天中，復為天上色、聲、香、味、細滑、法而得便也，身壞命終生四惡趣。云何為四？地獄、畜生、餓鬼、阿須羅中。是謂迦葉！比丘馳走亦復如犬。云何比丘不走如犬？若人撾罵，默受不報；呵責瞋怒，比丘不報怒，但觀內身、罵誰？打誰？誰受恚責？是謂迦葉！如此比丘不走如犬。譬如御者，若馬放逸即能制之；修行比丘亦復如是，若心馳散，即隨制止、令順不亂。譬如絞人，必斷其命。如是迦葉！一切諸見有計我者，必斷慧命。譬如有人，隨其所縛則悉解之；比丘如是，隨心所縛當即除之。
「如是迦葉！出家學道有二重縛。云何為二？一者，學世經典；二者，執持衣缽而不精進。
【現代漢語翻譯】 因此，此自性真實顯現，是因為它具有第一義諦的緣故；此自性無所不盡，最終不會生起，因為它恒常如法；此自性樂於無為，一切都平等無異；此自性清凈，最終沒有污垢；此自性非我，因為求我不可得；此自性潔白，最終清凈。
『你們，迦葉（Kasyapa，佛陀的弟子）！應當向內尋求，反過來卻向外尋求。在未來的時代，將會有比丘像狗一樣奔走。什麼樣的比丘像狗一樣奔走呢？譬如有一隻狗，被投擲的東西嚇到，反而追逐投擲者而不去追逐被投擲的東西。像這樣，迦葉！將會有沙門（Sramana，出家修行者）、婆羅門（Brahmana，古印度祭司），他們害怕色（rupa，物質）、聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、細滑（sprastavya，觸感）、法（dharma，思想），反而樂於其中，不觀察內心，不知道如何才能脫離色、聲、香、味、細滑、法，不知不覺就進入人間，又被色、聲、香、味、細滑、法所利用。他們在山澤中死去，因為持守世俗的戒律而得生天界，又被天上的色、聲、香、味、細滑、法所利用，身壞命終后墮入四惡趣。哪四種呢？地獄（naraka）、畜生（tiryak）、餓鬼（preta）、阿修羅（asura）。這就是迦葉！比丘像狗一樣奔走。什麼樣的比丘不像狗一樣奔走呢？如果有人打罵，默默承受而不還報；呵斥瞋怒，比丘不報怒，只是觀察自身，罵的是誰？打的是誰？誰在承受怒責？這就是迦葉！這樣的比丘不像狗一樣奔走。譬如駕車的人，如果馬匹放縱，就能制止它；修行比丘也是這樣，如果心念散亂，就立即制止，使其順從而不混亂。譬如絞刑的人，必定斷其性命。像這樣，迦葉！一切持有我見的人，必定斷絕慧命。譬如有人，被什麼束縛就解開什麼；比丘也是這樣，被心所束縛就應當立即解除。』
『像這樣，迦葉！出家學道有兩重束縛。哪兩種呢？第一，學習世俗經典；第二，執著于衣缽而不精進。』
【English Translation】 Therefore, this nature truly manifests because it possesses the ultimate meaning; this nature is all-encompassing and ultimately does not arise, because it is always in accordance with the Dharma; this nature delights in non-action, and all are equal and without difference; this nature is pure, ultimately without defilement; this nature is not self, because seeking a self is unattainable; this nature is immaculate, ultimately pure.
'You, Kasyapa (a disciple of the Buddha)! Should seek inwardly, but instead seek outwardly. In the future, there will be monks who run about like dogs. What kind of monks run about like dogs? For example, a dog, frightened by something thrown, instead chases the thrower and not the thrown object. Likewise, Kasyapa! There will be Sramanas (ascetic practitioners) and Brahmanas (ancient Indian priests) who fear form (rupa, material), sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and thought (dharma), yet delight in them, not observing their inner selves, not knowing how to detach from form, sound, smell, taste, touch, and thought, unknowingly entering the human realm, and being exploited by form, sound, smell, taste, touch, and thought. Those who die in the mountains and marshes, because of upholding worldly precepts, are reborn in the heavens, and are again exploited by the form, sound, smell, taste, touch, and thought of the heavens. After their bodies break and their lives end, they fall into the four evil realms. Which four? Hell (naraka), animals (tiryak), hungry ghosts (preta), and asuras (asura). This is what it means, Kasyapa! for monks to run about like dogs. What kind of monks do not run about like dogs? If someone strikes or scolds, they silently endure without retaliation; if someone rebukes with anger, the monk does not respond with anger, but observes their own body, who is being scolded? Who is being struck? Who is enduring the anger? This is what it means, Kasyapa! for such monks not to run about like dogs. For example, a charioteer, if the horses are unruly, can restrain them; a practicing monk is also like this, if the mind wanders, they immediately restrain it, making it obedient and not chaotic. For example, a person being strangled will surely have their life ended. Likewise, Kasyapa! all those who hold views of self will surely end their wisdom life. For example, if someone is bound by something, they untie it; a monk is also like this, if bound by the mind, they should immediately release it.'
'Like this, Kasyapa! there are two kinds of bonds for those who leave home to study the Way. What are the two? First, studying worldly scriptures; second, clinging to robes and bowls without diligent practice.'
「複次迦葉！出家學道有二堅縛。云何為二？一者，見縛；二者，貪財名譽所縛。
「複次迦葉！出家學道有二法障礙。云何為二？一者，狎習白衣；二者，憎嫉師友。出家學者復有二垢。云何為二？一者，任取二結；二者，詣知友家而從乞食。
「複次迦葉！出家學道有二雹雨。云何為二？一者，誹謗正法；二者，犯戒而食信施。出家學者復有二瘡。云何為二？一者，觀他短；二者，自覆己短。
「複次迦葉！出家學者有二煩熱。云何為二？一者，藏濁持袈裟。二者，欲令有戒行者承順於己。出家學者復有二病。云何為二？一者，憍慢不觀其心；二者，毀呰學摩訶衍者。
「複次迦葉！沙門稱說沙門者，云何沙門稱說沙門？有四沙門。云何為四？一者，色像沙門；二者，詐威儀沙門；三者，名譽沙門；四者，真實沙門。云何色像沙門？若有沙門成就色像，剔除鬚髮、被著法服、手持應器，彼身惡行、口意惡行，不習調御、亦不守護，犯戒作惡、貪不精進，是謂，迦葉！色像沙門。云何詐威儀沙門？若有沙門，成就禮節，游步正智，食知止足，行四聖種，不樂眾聚道俗之會，少言少睡，然彼威儀詐不真實，不期凈心，不習止息、而有見想，于空便起如坑之想，諸有比丘習行空者，發怨家
【現代漢語翻譯】 現代漢語譯本： 「再者，迦葉（Kasyapa）！出家修道有兩種堅固的束縛。哪兩種呢？第一種是，被錯誤的見解所束縛；第二種是，被貪圖錢財和名譽所束縛。 「再者，迦葉！出家修道有兩種障礙。哪兩種呢？第一種是，親近俗人；第二種是，憎恨嫉妒師長和道友。出家修行的人還有兩種污垢。哪兩種呢？第一種是，隨意接受兩種束縛（指見縛和貪縛）；第二種是，到熟識的居士家去乞食。 「再者，迦葉！出家修道有兩種冰雹般的災難。哪兩種呢？第一種是，誹謗正法；第二種是，違犯戒律而食用信徒的佈施。出家修行的人還有兩種瘡疤。哪兩種呢？第一種是，觀察別人的缺點；第二種是，掩蓋自己的缺點。 「再者，迦葉！出家修行的人有兩種煩熱。哪兩種呢？第一種是，內心污濁卻穿著袈裟；第二種是，希望有戒行的人順從自己。出家修行的人還有兩種疾病。哪兩種呢？第一種是，驕傲自滿而不反省自己的內心；第二種是，詆譭學習大乘佛法的人。 「再者，迦葉！沙門（Sramana）稱說沙門，什麼是沙門稱說沙門呢？有四種沙門。哪四種呢？第一種是，外表像沙門；第二種是，虛偽做作的沙門；第三種是，追求名譽的沙門；第四種是，真實的沙門。什麼是外表像沙門呢？如果有的沙門只是外表像沙門，剃除鬚髮、穿著法衣、手持缽盂，但他身行惡事、口說惡語、心懷惡念，不學習調伏自己的身心，也不守護戒律，違犯戒律、作惡多端、貪婪而不精進，這就是，迦葉！外表像沙門。什麼是虛偽做作的沙門呢？如果有的沙門，表面上遵守禮節，行走時保持正念，吃飯時知道適可而止，奉行四聖種（指少欲知足等四種修行方式），不喜歡聚集在人群中，不參與世俗的聚會，少說話少睡覺，然而他的威儀是虛假的，不是真心清凈，不學習止息妄念，卻執著于有『我』的觀念，對於空性（Sunyata）反而產生像深坑一樣的恐懼，那些修習空性的比丘，反而會對他產生怨恨。」
【English Translation】 English version: 「Furthermore, Kasyapa! There are two firm bonds for those who have left home to study the Way. What are the two? The first is being bound by wrong views; the second is being bound by greed for wealth and fame. 「Furthermore, Kasyapa! There are two obstacles for those who have left home to study the Way. What are the two? The first is associating closely with laypeople; the second is hating and being jealous of teachers and fellow practitioners. There are also two defilements for those who have left home to study. What are the two? The first is arbitrarily accepting the two bonds (referring to the bonds of views and greed); the second is going to the homes of acquaintances to beg for food. 「Furthermore, Kasyapa! There are two hailstorms for those who have left home to study the Way. What are the two? The first is slandering the true Dharma; the second is violating precepts and eating the offerings of the faithful. There are also two sores for those who have left home to study. What are the two? The first is observing the faults of others; the second is covering up one's own faults. 「Furthermore, Kasyapa! There are two kinds of heat for those who have left home to study. What are the two? The first is having a defiled mind while wearing the monastic robe; the second is desiring that those who uphold the precepts should be subservient to oneself. There are also two illnesses for those who have left home to study. What are the two? The first is being arrogant and not examining one's own mind; the second is disparaging those who study the Mahayana teachings. 「Furthermore, Kasyapa! When a Sramana (monk) speaks of a Sramana, what is it that a Sramana speaks of a Sramana? There are four kinds of Sramanas. What are the four? The first is a Sramana in appearance; the second is a Sramana with false demeanor; the third is a Sramana seeking fame; the fourth is a true Sramana. What is a Sramana in appearance? If there is a Sramana who only has the appearance of a Sramana, having shaved his head and beard, wearing monastic robes, and carrying a begging bowl, but his body acts evilly, his mouth speaks evilly, and his mind thinks evilly, not learning to tame his body and mind, nor guarding the precepts, violating the precepts, doing evil deeds, being greedy and not diligent, this is, Kasyapa! a Sramana in appearance. What is a Sramana with false demeanor? If there is a Sramana who outwardly observes the rules of conduct, walks with mindfulness, knows moderation in eating, practices the four noble ways of life (referring to contentment, etc.), does not like to gather in crowds, does not participate in worldly gatherings, speaks little and sleeps little, yet his demeanor is false and not genuine, not seeking a pure mind, not learning to cease wandering thoughts, but clinging to the idea of 'self', and regarding emptiness (Sunyata) as a pit, those monks who practice emptiness will develop resentment towards him.」
想，是謂，迦葉！詐威儀沙門。云何名譽沙門？若有沙門奉持禁戒，欲令他人知奉持戒；精進學問，欲令他人知精進學；住止山澤中，欲令他人知住山澤；少欲知足精勤獨住，欲令他知，不厭至死、不求離欲、不樂盡止、不欲求道、息心梵行不為泥洹，是謂，迦葉！名譽沙門。云何為真實沙門？若有沙門不為身命，況復貪財、著于名譽，樂聽空無相無愿之法，聞則歡喜修行如法，不為涅槃而修梵行，況為三界？不作空見，況見我人壽命？依法求道，離結解脫不求外道，觀諸法性皆悉究竟清凈無穢，而自照察不由於他。如法者，不見如來況有色身，不見無慾法況有文飾，不想無為況有眾德，不習斷法、不學修法，不住生死、不樂涅槃，不求解脫、亦不求縛，知一切法究竟清凈、不生不滅，是謂，迦葉！真實沙門。是故迦葉！當學真實沙門，莫習名譽沙門。譬如貧人外有富名，于意云何，彼名有實不？」
答曰：「不也。世尊！」
「如是迦葉！有沙門名、無沙門德，我說此人是為極貧。譬如有人大水所漂渴乏而死；如是迦葉！有沙門梵志習學多法，而不能除淫、怒、癡、渴，彼為法水所漂、結渴而死，生惡趣中，亦復如是。譬如醫師，持種種藥療他人病而不自治；如是迦葉！有沙門梵志，多諷誦法而不自除
【現代漢語翻譯】 現代漢語譯本：迦葉，所謂『詐威儀沙門』是指那些虛偽做作、裝模作樣的修行人。那麼，什麼叫做『名譽沙門』呢？如果有的修行人持守戒律，卻希望別人知道他持戒；精進學習，卻希望別人知道他精進；住在山林中，卻希望別人知道他住在山林；少欲知足，勤奮獨處，卻希望別人知道，甚至到死都不厭倦，不求脫離慾望，不樂於止息煩惱，不追求真理，不為涅槃而修習梵行，這叫做『名譽沙門』。那麼，什麼叫做『真實沙門』呢？如果有的修行人不為自己的生命，更何況貪圖錢財、執著名譽，喜歡聽聞空、無相、無愿的教法，聽聞后歡喜並依法修行，不為涅槃而修習梵行，更何況是爲了三界？不執著于空見，更何況執著於我、人、壽命等見解？依法求道，脫離煩惱的束縛，不尋求外道，觀察諸法的本性都是究竟清凈、沒有污垢，並且自我觀察，不依賴他人。所謂『如法』，就是不見如來，更何況執著於色身；不見無慾之法，更何況執著于外在的裝飾；不執著于無為之法，更何況執著于各種功德；不修習斷滅之法，也不修習生起之法；不住于生死，也不樂於涅槃；不求解脫，也不求束縛；知道一切法都是究竟清凈、不生不滅的，這叫做『真實沙門』。所以，迦葉，應當學習成為真實的修行人，不要學習成為名譽的修行人。譬如一個貧窮的人，卻有富有的名聲，你認為，這個名聲是真實的嗎？」 回答說：『不是的，世尊！』 『迦葉，就像這樣，有的修行人有名聲，卻沒有修行的德行，我說這種人是極其貧窮的。譬如有人被大水沖走，口渴而死；迦葉，就像這樣，有的修行人學習很多教法，卻不能去除淫慾、嗔怒、愚癡、渴求，他們被教法的洪水沖走，因煩惱的渴求而死，墮入惡道，也是這樣。譬如醫生，拿著各種藥物治療別人的疾病，卻不能治療自己的疾病；迦葉，就像這樣，有的修行人誦讀很多教法，卻不能去除自己的煩惱。』
【English Translation】 English version: 'Kashyapa, those who are called 'shameless ascetics' are those who are hypocritical and pretentious in their conduct. Now, what is meant by 'ascetics of reputation'? If an ascetic upholds precepts, but desires others to know that he upholds precepts; diligently studies, but desires others to know that he is diligent; dwells in the mountains and forests, but desires others to know that he dwells in the mountains and forests; has few desires, is content, and diligently lives alone, but desires others to know, even to the point of not being weary until death, not seeking to be free from desires, not delighting in the cessation of afflictions, not seeking the truth, and not practicing the Brahma-faring for Nirvana, this is called an 'ascetic of reputation'. Now, what is meant by a 'true ascetic'? If an ascetic does not do things for the sake of his own life, let alone being greedy for wealth or attached to fame, delights in hearing the teachings of emptiness, non-form, and non-desire, rejoices upon hearing them and practices according to the Dharma, does not practice the Brahma-faring for Nirvana, let alone for the sake of the three realms? Does not cling to the view of emptiness, let alone clinging to the views of self, person, or lifespan? Seeks the path according to the Dharma, is free from the bonds of afflictions, does not seek external paths, observes that the nature of all dharmas is ultimately pure and without defilement, and observes himself without relying on others. What is meant by 'according to the Dharma' is not seeing the Tathagata, let alone being attached to the physical body; not seeing the Dharma of non-desire, let alone being attached to external adornments; not being attached to the unconditioned, let alone being attached to various merits; not practicing the Dharma of annihilation, nor practicing the Dharma of arising; not dwelling in birth and death, nor delighting in Nirvana; not seeking liberation, nor seeking bondage; knowing that all dharmas are ultimately pure, neither arising nor ceasing, this is called a 'true ascetic'. Therefore, Kashyapa, you should learn to be a true ascetic, and not learn to be an ascetic of reputation. For example, a poor person has a reputation for being wealthy, what do you think, is that reputation real?' The answer was: 'No, World Honored One!' 'Just like that, Kashyapa, some ascetics have a reputation but do not have the virtues of practice, I say that such a person is extremely poor. For example, a person is swept away by a great flood and dies of thirst; just like that, Kashyapa, some ascetics and Brahmins study many teachings, but cannot remove lust, anger, ignorance, and craving, they are swept away by the flood of teachings, die from the thirst of afflictions, and fall into evil realms, it is the same. For example, a doctor holds various medicines to treat the diseases of others, but cannot treat his own diseases; just like that, Kashyapa, some ascetics and Brahmins recite many teachings, but cannot remove their own afflictions.'
淫怒癡病，亦復如是。譬如病人服王妙藥，不自將節而致終沒；如是迦葉！多有沙門梵志，行不如法、起諸結病，終生惡趣，亦復如是。譬如摩尼珠墮不凈中，無所復直；如是迦葉！多有沙門梵志貪著財利，當知亦如摩尼珠墮不凈中，無所復直。譬如死人著金花鬘；如是迦葉！人不持戒被著袈裟，亦復如是。譬如長者子凈自澡浴，被白凈衣著薝蔔華鬘；如是迦葉！多聞持戒被著袈裟，亦復如是。
「複次迦葉！有四不持戒、似如持戒。云何為四？若有比丘護持禁戒、成就威儀，至微小事當畏懼之，持比丘凈戒，成就威儀禮節，身、口、意行正令清凈，而計吾我；是謂，迦葉！一不持戒、似如持戒。複次比丘，誦律通利、察住律法、不斷身見；是謂，迦葉！二不持戒、似如持戒。複次比丘，行慈眾生、聞說諸法不起不滅，而懷恐怖，是謂，迦葉！三不持戒、似如持戒。複次比丘，行十二法凈功德行，而起見我有我所；是謂，迦葉！四不持戒、似如持戒。如是迦葉！戒稱戒者，謂無我亦無我所，無作不作，無事非事；亦無威儀、無行不行，無名色相，亦無非相，無息不息，無取無舍，無可取者亦無不可舍。不施設眾生，亦不施設無眾生。無有口行、無不口行，無心不心，無倚不倚，無戒不戒，是謂，迦葉！無漏聖戒
【現代漢語翻譯】 現代漢語譯本：貪慾、嗔怒、愚癡這三種病，也是如此。譬如病人服用珍貴的藥物，卻不加以節制，最終導致死亡；迦葉（佛陀弟子名）！許多沙門（出家修道者）和梵志（婆羅門教修行者），行為不符合佛法，產生各種煩惱，最終墮入惡道，也是如此。譬如摩尼珠（珍貴的寶珠）掉入污穢之中，就失去了價值；迦葉！許多沙門和梵志貪圖財利，應當知道他們也像摩尼珠掉入污穢之中，失去了價值。譬如死人佩戴金花環；迦葉！不持戒的人披上袈裟，也是如此。譬如長者的兒子洗凈身體，穿上潔白的衣服，佩戴薝蔔花環；迦葉！多聞佛法、持守戒律、披上袈裟的人，也是如此。 再者，迦葉！有四種不持戒卻看似持戒的情況。哪四種呢？如果有的比丘（佛教出家男眾）守護戒律、行為莊重，即使是微小的事情也心懷畏懼，持守比丘的清凈戒律，行為莊重有禮，身、口、意行為端正清凈，卻執著于『我』的觀念；迦葉！這是一種不持戒卻看似持戒的情況。再者，比丘誦讀戒律通達流暢、觀察並安住于戒律，卻不斷除身見（認為身體是真實存在的錯誤觀念）；迦葉！這是第二種不持戒卻看似持戒的情況。再者，比丘對眾生行慈悲，聽到諸法不生不滅的道理卻心懷恐懼；迦葉！這是第三種不持戒卻看似持戒的情況。再者，比丘修行十二種清凈功德，卻產生『我』和『我所』的見解；迦葉！這是第四種不持戒卻看似持戒的情況。迦葉！真正的戒律，是指無『我』也無『我所』，無『作』也無『不作』，無『事』也無『非事』；也無威儀、無行不行，無名色相，也無非相，無息不息，無取無舍，無可取者也無不可舍。不施設眾生，也不施設無眾生。無有口行、無不口行，無心不心，無倚不倚，無戒不戒，迦葉！這才是無漏的聖戒。
【English Translation】 English version: The diseases of lust, anger, and ignorance are also like this. For example, a sick person takes a wonderful medicine but does not control their intake, leading to their death. Similarly, Kashyapa (a disciple of the Buddha)! Many Shramanas (ascetics) and Brahmins (Brahmin religious practitioners) act contrary to the Dharma, develop various afflictions, and ultimately fall into evil realms. It is also like this. For example, a Mani jewel (a precious gem) falls into filth and loses its value. Similarly, Kashyapa! Many Shramanas and Brahmins are greedy for wealth and profit. Know that they are like a Mani jewel fallen into filth, losing their value. For example, a dead person wears a golden flower garland. Similarly, Kashyapa! A person who does not uphold the precepts and wears the Kasaya (monk's robe) is also like this. For example, the son of an elder washes himself clean, puts on pure white clothes, and wears a Champaka flower garland. Similarly, Kashyapa! A person who has heard much of the Dharma, upholds the precepts, and wears the Kasaya is also like this. Furthermore, Kashyapa! There are four types of non-observance of precepts that appear to be observance. What are the four? If a Bhikshu (Buddhist monk) guards the precepts, is dignified in conduct, and is fearful even of minor matters, upholds the pure precepts of a Bhikshu, is dignified and courteous, and is upright and pure in body, speech, and mind, yet clings to the concept of 'I'; Kashyapa! This is one type of non-observance of precepts that appears to be observance. Furthermore, a Bhikshu recites the Vinaya (monastic code) fluently, observes and abides by the Vinaya, but does not break free from the view of self (the mistaken view that the body is real); Kashyapa! This is the second type of non-observance of precepts that appears to be observance. Furthermore, a Bhikshu practices loving-kindness towards all beings, but when hearing the doctrine of the non-arising and non-ceasing of all dharmas, becomes fearful; Kashyapa! This is the third type of non-observance of precepts that appears to be observance. Furthermore, a Bhikshu practices the twelve pure meritorious practices, but develops the view of 'I' and 'mine'; Kashyapa! This is the fourth type of non-observance of precepts that appears to be observance. Kashyapa! The true meaning of precepts is that there is no 'I' and no 'mine,' no 'doing' and no 'not-doing,' no 'matter' and no 'non-matter'; there is also no dignity, no acting or not acting, no form or appearance, and no non-appearance, no cessation or non-cessation, no grasping or relinquishing, nothing to grasp and nothing not to relinquish. There is no establishment of beings, and no establishment of non-beings. There is no verbal action, no non-verbal action, no mind, no non-mind, no reliance, no non-reliance, no precepts, no non-precepts. Kashyapa! This is the undefiled holy precept.
而無所墮，出於三界離一切倚。」
於是世尊，說此頌曰：
「持戒不有亦無垢， 持戒無憍而不倚； 持戒不闇無所縛， 持戒無塵無污穢； 究竟止息無上寂， 無想不想亦無穢； 諸慟眾倚一切斷， 是為迦葉持佛戒。 不著身口不倚命， 不貪一切受生死， 以正去來住正道， 是為迦葉持佛戒。 不著世間不倚世， 得明無闇無所有； 無有己想無他想， 斷一切想得清凈； 無此彼岸無中間， 於此彼岸亦不著； 無縛無詐無諸漏， 是為迦葉持佛戒。 謂名及色意不著， 禪定正念調御心； 無有吾我無我所， 是為迦葉稱住戒。 不倚禁戒得解脫， 不叩持戒為歡喜； 於此上求八正道， 是謂持戒清凈相。 不期持戒不依定， 謂修習此得智慧； 無有無得是聖性， 清凈聖戒佛所稱。 謂己身見心解脫， 我是我所終不起； 心能解空佛境界， 如是持戒莫能勝。 善住凈戒得禪定， 已獲禪定修智慧； 已修智慧便得脫， 已逮解脫平等戒。」
說此偈已，八百比丘逮得漏盡，三萬二千人遠塵離垢諸法眼生。五百比丘昔已得定，聞佛說此甚深之法不能解了，從座起去。於是，大迦葉白世尊曰
【現代漢語翻譯】 現代漢語譯本 而不會墮落，超出三界，脫離一切依賴。
於是世尊，說了這首偈頌：
『持戒不執著有，也不執著無垢，持戒沒有驕傲，也不依賴； 持戒不昏暗，沒有束縛，持戒沒有塵埃，沒有污穢； 達到究竟止息，無上的寂靜，沒有想，也沒有不想，也沒有污穢； 一切的悲痛、依賴都斷除，這就是迦葉所持的佛戒。 不執著身體、言語，不依賴生命，不貪戀一切承受的生死， 以正道來去，安住于正道，這就是迦葉所持的佛戒。 不執著世間，不依賴世間，獲得光明，沒有黑暗，一無所有； 沒有自己的想法，也沒有他人的想法，斷除一切想法，獲得清凈； 沒有此岸，沒有彼岸，也沒有中間，對於此岸彼岸也不執著； 沒有束縛，沒有欺詐，沒有各種煩惱，這就是迦葉所持的佛戒。 所謂名和色，心不執著，禪定正念調伏心； 沒有我，也沒有我所，這就是迦葉所稱的安住戒。 不依賴禁戒而獲得解脫，不因持戒而感到歡喜； 在此基礎上追求八正道，這就是持戒清凈的相貌。 不期望持戒，不依賴禪定，通過修習這些獲得智慧； 沒有獲得，也沒有未獲得，這是聖人的本性，清凈的聖戒是佛所稱讚的。 所謂自己看到心解脫，我、我所終究不會生起； 心能理解空性的佛的境界，這樣持戒就無人能勝過。 善於安住清凈的戒律，獲得禪定，已經獲得禪定，修習智慧； 已經修習智慧，便獲得解脫，已經達到解脫，戒律平等。』
說完這偈頌后，八百比丘證得漏盡（煩惱斷盡），三萬二千人遠離塵垢，生起諸法眼（對佛法的理解）。五百比丘過去已經獲得禪定，聽到佛說如此甚深的佛法，不能理解，就從座位上起身離去。於是，大迦葉（Mahakasyapa）對世尊說：
【English Translation】 English version and not fall, go beyond the three realms, and be free from all dependence.』
Then the World Honored One spoke this verse:
『Holding precepts is neither clinging to existence nor to non-defilement, holding precepts is without arrogance and without dependence; Holding precepts is without darkness, without bondage, holding precepts is without dust, without impurity; Reaching ultimate cessation, supreme tranquility, without thought, without non-thought, and without impurity; All sorrows and dependencies are cut off, this is the Buddha's precepts held by Kasyapa (Mahakasyapa). Not clinging to body or speech, not depending on life, not craving all the sufferings of birth and death, Coming and going with the right path, abiding in the right path, this is the Buddha's precepts held by Kasyapa. Not clinging to the world, not depending on the world, obtaining light, without darkness, without anything; Without the thought of self, without the thought of others, cutting off all thoughts, obtaining purity; Without this shore, without the other shore, and without the middle, not clinging to this shore or the other shore; Without bondage, without deceit, without all outflows, this is the Buddha's precepts held by Kasyapa. So-called name and form, the mind does not cling, meditation, right mindfulness, taming the mind; Without self, without what belongs to self, this is the abiding precepts called by Kasyapa. Not depending on prohibitions to obtain liberation, not being joyful because of holding precepts; On this basis, seeking the Eightfold Path, this is the pure aspect of holding precepts. Not expecting to hold precepts, not depending on meditation, through practicing these, obtaining wisdom; Without having obtained, without not having obtained, this is the nature of a sage, the pure sacred precepts are praised by the Buddha. So-called seeing the mind liberated, the self and what belongs to self will ultimately not arise; The mind can understand the Buddha's realm of emptiness, holding precepts in this way cannot be surpassed. Dwelling well in pure precepts, obtaining meditation, having obtained meditation, practicing wisdom; Having practiced wisdom, then obtaining liberation, having attained liberation, the precepts are equal.』
After speaking this verse, eight hundred Bhikkhus attained the extinction of outflows (end of afflictions), thirty-two thousand people were free from dust and defilement, and the Dharma eye (understanding of the Dharma) arose. Five hundred Bhikkhus had previously attained meditation, but upon hearing the Buddha speak such profound Dharma, they could not understand, and they rose from their seats and left. Then, Mahakasyapa said to the World Honored One:
：「此五百比丘昔已得定，聞是深法不能解了，即便起去。」
世尊告大迦葉曰：「此五百比丘貢高慢故，不能解此無漏凈戒。是所說法甚深微妙，諸佛之道極甚深妙，非是未種善根與惡知識共相隨者所能解了。此五百比丘，昔迦葉如來興出世時，悉為異學弟子。聞迦葉如來說法時，計著有故，一聞說法心得歡喜。以是因緣，身壞命終，生忉利天。從彼命終還生人間，於我法中出家學道。此諸比丘為見所壞，聞是深法不能解了，今始造緣不復生於惡趣之中，此身終已當得滅度。」
於是，世尊告尊者須菩提曰：「汝去化彼五百比丘。」
須菩提白佛言：「唯世尊！此五百比丘不受佛教，何況我耶？」
於是，世尊化作比丘在彼道中。五百比丘見已，往詣化比丘所，問化比丘曰：「諸賢！欲何所至？」
化比丘曰：「欲詣山澤游住安樂。所以者何？向聞世尊所可說法，我不能解了故。」
即言：「諸賢！我等亦聞世尊說法，不能解了，而有恐怖，欲詣山澤游住安樂。」
化比丘曰：「諸賢！且來當共誼計，莫得有諍，非沙門法。諸賢！稱說般泥洹者，為何等法般泥洹耶？是身中何者眾生？何者我人壽命？謂般泥洹，何所法盡便得般泥洹？」
五百比丘曰：「淫怒癡盡
【現代漢語翻譯】 現代漢語譯本：『這五百位比丘過去已經證得禪定，聽到如此深奧的佛法卻不能理解，就起身離開了。』 世尊告訴大迦葉說：『這五百位比丘因為貢高我慢的緣故，不能理解這無漏清凈的戒律。我所說的法非常深奧微妙，諸佛的道更是極其深奧微妙，不是那些沒有種下善根，與惡知識相互追隨的人所能理解的。這五百位比丘，在過去迦葉如來（Kasyapa Buddha）出世時，都是外道的弟子。當他們聽到迦葉如來說法時，執著于「有」的觀念，雖然一聽到說法內心感到歡喜。因為這個因緣，他們身壞命終后，生到忉利天（Trayastrimsa Heaven）。從那裡命終后又回到人間，在我的佛法中出家修行。這些比丘被錯誤的見解所迷惑，聽到如此深奧的佛法不能理解，現在才開始結下善緣，不會再墮入惡道之中，此身終結后將會證得涅槃。』 於是，世尊告訴尊者須菩提說：『你去教化那五百位比丘。』 須菩提對佛說：『世尊！這五百位比丘不接受佛的教誨，更何況是我呢？』 於是，世尊化作一位比丘在那條路上。五百位比丘見到后，前往化身比丘那裡，問化身比丘說：『各位賢者！你們想去哪裡？』 化身比丘說：『想去山林沼澤遊玩安住，尋求安樂。為什麼呢？因為剛才聽到世尊所說的法，我不能理解。』 他們說：『各位賢者！我們也聽到世尊說法，不能理解，而且感到恐懼，也想去山林沼澤遊玩安住，尋求安樂。』 化身比丘說：『各位賢者！請先來一起商議，不要爭論，這不是沙門（Sramana）的修行方式。各位賢者！你們所說的涅槃，是哪種法的涅槃呢？是身體中的哪個眾生？哪個是我、人、壽命？你們所說的涅槃，是哪種法滅盡才能得到涅槃呢？』 五百位比丘說：『是淫慾、嗔恚、愚癡滅盡。』
【English Translation】 English version: 'These five hundred monks had previously attained samadhi, but upon hearing this profound Dharma, they could not understand it and immediately departed.' The World Honored One said to Mahakasyapa, 'These five hundred monks, due to their arrogance and pride, cannot understand this undefiled pure precept. The Dharma that I speak is extremely profound and subtle, and the path of all Buddhas is even more profound and subtle. It cannot be understood by those who have not planted good roots and who follow evil companions. These five hundred monks, when Kasyapa Buddha (Kasyapa Buddha) appeared in the world in the past, were all disciples of other schools. When they heard Kasyapa Buddha preach the Dharma, they were attached to the concept of 'existence,' and although they felt joy in their hearts upon hearing the Dharma, due to this cause, after their bodies perished, they were reborn in the Trayastrimsa Heaven (Trayastrimsa Heaven). After their lives there ended, they were reborn in the human realm and left home to practice the Way in my Dharma. These monks are deluded by wrong views, and upon hearing this profound Dharma, they cannot understand it. Now they are beginning to form good connections and will no longer fall into evil realms. After this body ends, they will attain Nirvana.' Then, the World Honored One said to the Venerable Subhuti, 'Go and convert those five hundred monks.' Subhuti said to the Buddha, 'World Honored One! These five hundred monks do not accept the Buddha's teachings, how much less would they accept mine?' Then, the World Honored One transformed himself into a monk on that road. When the five hundred monks saw him, they went to the transformed monk and asked, 'Venerable ones! Where do you wish to go?' The transformed monk said, 'We wish to go to the mountains and marshes to dwell in peace and joy. Why? Because just now, upon hearing the Dharma spoken by the World Honored One, I could not understand it.' They said, 'Venerable ones! We also heard the Dharma spoken by the World Honored One, and we could not understand it, and we feel fear. We also wish to go to the mountains and marshes to dwell in peace and joy.' The transformed monk said, 'Venerable ones! Let us first come together and discuss, and let there be no disputes, for this is not the practice of a Sramana (Sramana). Venerable ones! When you speak of Nirvana, what kind of Dharma is Nirvana? Which being in the body? Which is the self, the person, the lifespan? When you speak of Nirvana, what Dharma must be extinguished to attain Nirvana?' The five hundred monks said, 'It is the extinction of lust, anger, and delusion.'
便得般泥洹。」
化比丘問曰：「諸賢！有淫怒癡盡耶？而言此盡便得般泥洹。」
五百比丘答曰：「諸賢！淫怒癡者，不在於內而不在外，亦不在兩中間，亦非無思想而有也。」
化比丘曰：「是故諸賢！不當思想，亦莫反想。若不思想、不反想者，則無染不染。若無染不染者，是說息寂。諸賢當知，所有戒身，亦不生亦不般泥洹，定、慧、解脫、度知見身，亦不生亦不般泥洹。諸賢！因此五分法身說泥洹者，是法遠離、空無所有，無取、無斷。如是諸賢！云何可想般泥洹耶？是故諸賢！莫想于想，莫想于無想，亦莫斷想及與無想，若斷想無想者是為大緣。諸賢！若入想知滅定者，於是似有所作。」
說此法時，五百比丘諸漏永盡心得解脫。即詣佛所，稽首佛足，卻坐一面。於是，尊者須菩提問諸比丘曰：「諸賢，向去何所？今從何來？」
諸比丘曰：「尊者須菩提！佛所說法無去無來。」
須菩提復問諸賢：「師為是誰？」
諸比丘曰：「謂不生、不滅是。」
須菩提復問：「云何知法？」
答曰：「無縛、無解。」
須菩提復問：「諸賢！云何解脫？」
答曰：「無明滅而明生也。」
須菩提復問：「諸賢！誰弟子耶？」
【現代漢語翻譯】 現代漢語譯本 便能證得般涅槃（般泥洹，音譯，意為涅槃）。 一位化比丘問道：『諸位賢者！如果淫慾、嗔怒、愚癡都已斷盡，那麼是否意味著斷盡這些就能證得般涅槃？』 五百位比丘回答說：『諸位賢者！淫慾、嗔怒、愚癡既不在內，也不在外，也不在內外之間，也不是無思想而存在。』 化比丘說：『因此，諸位賢者！不應該執著于思想，也不應該執著于反向的思想。如果不執著于思想，也不執著于反向的思想，那麼就沒有染污和不染污。如果沒有染污和不染污，這就叫做寂滅。諸位賢者應當知道，所有戒律之身，既不生起也不般涅槃；禪定、智慧、解脫、度知見之身，也既不生起也不般涅槃。諸位賢者！如果說因為這五分法身而證得涅槃，那麼這種法是遠離的、空無所有的，沒有執取，也沒有斷滅。像這樣，諸位賢者！怎麼可以去想像般涅槃呢？因此，諸位賢者！不要執著于有想，也不要執著于無想，也不要斷滅有想和無想，如果斷滅有想和無想，那就是大錯特錯。諸位賢者！如果進入想知滅定，那似乎是有所作為。』 當說此法時，五百位比丘的各種煩惱都永遠斷盡，心得到解脫。他們立即前往佛陀所在之處，頂禮佛足，然後退坐在一旁。這時，尊者須菩提問這些比丘：『諸位賢者，你們剛才從哪裡來？現在又要去哪裡？』 比丘們回答說：『尊者須菩提！佛陀所說的法是無去無來的。』 須菩提又問：『你們的老師是誰？』 比丘們回答說：『所謂不生不滅就是我們的老師。』 須菩提又問：『你們是如何理解法的？』 他們回答說：『法是無束縛，也無解脫的。』 須菩提又問：『諸位賢者！什麼是解脫？』 他們回答說：『是無明滅盡而智慧生起。』 須菩提又問：『諸位賢者！你們是誰的弟子？』
【English Translation】 English version then attains parinirvana (般泥洹, pinyin: bān ní huán, transliteration of nirvana).' A transformation Bhikkhu (化比丘, pinyin: huà bǐqiū, a Bhikkhu who has undergone a transformation) asked: 'Venerable ones! If lust, anger, and delusion are all extinguished, does it mean that by extinguishing these one attains parinirvana?' The five hundred Bhikkhus replied: 'Venerable ones! Lust, anger, and delusion are neither within, nor without, nor in between, nor do they exist without thought.' The transformation Bhikkhu said: 'Therefore, venerable ones! One should not cling to thoughts, nor should one cling to the opposite of thoughts. If one does not cling to thoughts, nor to the opposite of thoughts, then there is neither defilement nor non-defilement. If there is neither defilement nor non-defilement, this is called cessation. Venerable ones should know that all the bodies of precepts neither arise nor attain parinirvana; the bodies of meditation, wisdom, liberation, and the knowledge of liberation also neither arise nor attain parinirvana. Venerable ones! If one says that because of these five aggregates of the Dharma body one attains nirvana, then this Dharma is distant, empty, without grasping, and without cessation. Like this, venerable ones! How can one imagine parinirvana? Therefore, venerable ones! Do not cling to the thought of thought, nor to the thought of non-thought, nor should one cease the thought of thought and non-thought. If one ceases the thought of thought and non-thought, that is a great mistake. Venerable ones! If one enters the cessation of perception and feeling, it seems as if something is being done.' When this Dharma was spoken, the various defilements of the five hundred Bhikkhus were forever extinguished, and their minds were liberated. They immediately went to where the Buddha was, bowed at the Buddha's feet, and then sat down to one side. At this time, the venerable Subhuti asked these Bhikkhus: 'Venerable ones, where did you come from just now? And where are you going now?' The Bhikkhus replied: 'Venerable Subhuti! The Dharma spoken by the Buddha is without going and without coming.' Subhuti asked again: 'Who is your teacher?' The Bhikkhus replied: 'That which is neither born nor dies is our teacher.' Subhuti asked again: 'How do you understand the Dharma?' They replied: 'The Dharma is without bondage and without liberation.' Subhuti asked again: 'Venerable ones! What is liberation?' They replied: 'It is the extinction of ignorance and the arising of wisdom.' Subhuti asked again: 'Venerable ones! Whose disciples are you?'
答曰：「謂如是得如是正智。」
須菩提復問：「諸賢！何時當滅度耶？」
答曰：「如來所化般泥洹。」
須菩提復問：「諸賢！所作已辦耶？」
答曰：「吾我所作悉皆已斷。」
須菩提復問：「諸賢！誰同梵行？」
答曰：「不行三界。」
須菩提復問：「諸賢！結已盡耶？」
答曰：「諸法至竟滅。」
須菩提復問：「諸賢！降伏魔耶？」
答曰：「諸陰不可得。」
須菩提復問：「諸賢！順尊教耶？」
答曰：「無身、口、意。」
須菩提復問：「諸賢！清凈福田耶？」
答曰：「無受亦無所受。」
須菩提復問：「諸賢！度生死耶？」
答曰：「無常無斷。」
須菩提復問：「諸賢！向福田地耶？」
答曰：「一切諸著悉已解脫。」
須菩提復問：「諸賢！趣何所耶？」答曰：「隨如來之所化也。」
如是，尊者須菩提問，五百比丘答。時彼大眾聞已，八百比丘諸漏永盡心得解脫，三萬二千人遠塵離垢諸法眼生。於是，尊者須菩提白世尊曰：「甚奇、甚特！此寶嚴經，饒益發起趣摩訶衍諸族姓子、族姓女。」
須菩提復問世尊：「諸族姓子、族姓女，說此寶嚴經者
【現代漢語翻譯】 現代漢語譯本 回答說：『是這樣獲得這樣的正智。』 須菩提又問：『諸位賢者！何時當入滅呢？』 回答說：『如來所教化的都已般涅槃（般泥洹，指佛陀的最終寂滅）。』 須菩提又問：『諸位賢者！所作的都已完成了嗎？』 回答說：『我所應做的都已斷除。』 須菩提又問：『諸位賢者！誰與你們一同修行？』 回答說：『不執著於三界（欲界、色界、無色界）。』 須菩提又問：『諸位賢者！煩惱結縛都已斷盡了嗎？』 回答說：『諸法的最終歸宿是寂滅。』 須菩提又問：『諸位賢者！降伏魔了嗎？』 回答說：『五蘊（諸陰，指色、受、想、行、識）是不可得的。』 須菩提又問：『諸位賢者！順從佛的教誨嗎？』 回答說：『沒有身、口、意的執著。』 須菩提又問：『諸位賢者！是清凈的福田嗎？』 回答說：『沒有接受，也沒有所接受。』 須菩提又問：『諸位賢者！度脫生死了嗎？』 回答說：『既不是常住，也不是斷滅。』 須菩提又問：『諸位賢者！是趨向福田之地嗎？』 回答說：『一切執著都已解脫。』 須菩提又問：『諸位賢者！將去向何處？』回答說：『隨如來所教化的地方而去。』 就這樣，尊者須菩提發問，五百比丘回答。當時在場的大眾聽聞后，八百比丘的煩惱都已斷盡，心得解脫，三萬二千人遠離塵垢，生起了清凈的法眼（諸法眼生，指證悟真理的智慧）。於是，尊者須菩提對世尊說：『真是稀有，真是殊勝！這部《寶嚴經》能利益、啓發那些發心趣向大乘（摩訶衍，指大乘佛教）的善男子、善女人。』 須菩提又問世尊：『那些善男子、善女人，宣說這部《寶嚴經》的人
【English Translation】 English version They answered, 'It is thus that one obtains such right wisdom.' Subhuti further asked, 'Venerable ones, when will you attain Nirvana?' They answered, 'Those who have been transformed by the Tathagata have already attained Parinirvana (般泥洹, refers to the final passing away of the Buddha).' Subhuti further asked, 'Venerable ones, have you completed what needs to be done?' They answered, 'All that I had to do has been cut off.' Subhuti further asked, 'Venerable ones, who practices the Brahma-faring with you?' They answered, 'One who does not abide in the three realms (欲界, 色界, 無色界, the desire realm, the form realm, and the formless realm).' Subhuti further asked, 'Venerable ones, have the fetters been exhausted?' They answered, 'The ultimate end of all dharmas is extinction.' Subhuti further asked, 'Venerable ones, have you subdued Mara?' They answered, 'The aggregates (諸陰, refers to the five aggregates: form, feeling, perception, mental formations, and consciousness) are unattainable.' Subhuti further asked, 'Venerable ones, do you follow the teachings of the Honored One?' They answered, 'There is no attachment to body, speech, or mind.' Subhuti further asked, 'Venerable ones, are you a pure field of merit?' They answered, 'There is no receiving, nor is there anything received.' Subhuti further asked, 'Venerable ones, have you crossed over birth and death?' They answered, 'Neither permanent nor annihilated.' Subhuti further asked, 'Venerable ones, are you heading towards the field of merit?' They answered, 'All attachments have been liberated.' Subhuti further asked, 'Venerable ones, where are you going?' They answered, 'We go wherever the Tathagata has transformed us.' Thus, the Venerable Subhuti asked, and the five hundred Bhikkhus answered. When the assembly heard this, eight hundred Bhikkhus had their outflows completely exhausted and their minds liberated, and thirty-two thousand people were freed from dust and defilement, and the Dharma eye arose (諸法眼生, refers to the wisdom of realizing the truth). Then, the Venerable Subhuti said to the World Honored One, 'How marvelous, how extraordinary! This Jewel Adornment Sutra greatly benefits and inspires those sons and daughters of good families who aspire to the Mahayana (摩訶衍, refers to the Great Vehicle of Buddhism).' Subhuti further asked the World Honored One, 'Those sons and daughters of good families who expound this Jewel Adornment Sutra'
，得幾所福？」
世尊答曰：「若族姓子、族姓女，說此《寶嚴經》教授他人，書寫經卷在所著處，是為天上天下最妙塔寺。若從法師聞受持讀誦，書寫經卷者，當敬法師為如如來。若敬法師供養奉持者，我記彼人必得無上正真道，命終之時要見如來，是人當得十種身清凈。云何為十？一者，死時歡喜無厭；二者，眼目不亂；三者，手不擾亂；四者，心不擾亂；五者，身不煩擾；六者，不失大小不凈；七者，心不污穢；八者，心不錯亂；九者，手不摸空；十者，隨其坐命終。是謂十種身清凈也！
「複次迦葉！當得十種口清凈。云何為十？一者，善音；二者，軟音；三者，樂音；四者，愛音；五者，柔和音；六者，無礙音；七者，敬音；八者，受音；九者，天所受音；十者，佛所受音。是謂十種口清凈也！
「複次迦葉！當得十種意清凈。云何為十？一者，無恚不怒他人；二者，無恨不語；三者，不求短；四者，無結縛；五者，無顛倒想；六者，心無懈怠；七者，戒不放逸；八者，意樂佈施歡喜受；九者，離貢高慢；十者，得三昧定，獲一切佛法。是為十種意清凈也！
「複次迦葉！若有恒沙國土滿中七寶，供養如恒沙等諸佛、如來、等正覺及弟子眾，如恒沙劫一切施安，至般泥洹後起七寶
【現代漢語翻譯】 「能獲得多少福報呢？」
世尊回答說：『如果善男子、善女人，宣說這部《寶嚴經》（Ratna-vyūha Sūtra）教導他人，書寫經卷在所居住的地方，這裡就是天上天下最殊勝的塔寺。如果從法師那裡聽聞、受持、讀誦、書寫經卷的人，應當尊敬法師如同尊敬如來。如果尊敬法師，供養奉持，我保證這個人必定能證得無上正真之道（anuttarā-samyak-saṃbodhi），臨命終時能夠見到如來，這個人將獲得十種身體清凈。哪十種呢？第一，臨終時歡喜沒有厭倦；第二，眼睛不昏亂；第三，手不慌亂；第四，心不慌亂；第五，身體不煩躁；第六，大小便不失禁；第七，心不污穢；第八，心不顛倒錯亂；第九，手不亂摸；第十，隨其坐姿而終。這稱為十種身體清凈！』
『再者，迦葉（Kāśyapa）！將獲得十種口清凈。哪十種呢？第一，善妙的音聲；第二，柔和的音聲；第三，悅耳的音聲；第四，令人喜愛的音聲；第五，柔和的音聲；第六，無礙的音聲；第七，令人尊敬的音聲；第八，能被接受的音聲；第九，天人所喜愛的音聲；第十，佛所喜愛的音聲。這稱為十種口清凈！』
『再者，迦葉！將獲得十種意清凈。哪十種呢？第一，沒有嗔恨不惱怒他人；第二，沒有怨恨不說話；第三，不求他人短處；第四，沒有結縛；第五，沒有顛倒的想法；第六，心中沒有懈怠；第七，持戒不放逸；第八，樂於佈施，歡喜接受；第九，遠離貢高我慢；第十，獲得三昧（samādhi）禪定，獲得一切佛法。這稱為十種意清凈！』
『再者，迦葉！如果有像恒河沙數那樣多的國土，都充滿七寶，用來供養像恒河沙數那樣多的諸佛、如來、等正覺（tathāgata arhat samyaksaṃbuddha）以及弟子眾，像恒河沙數劫那樣長的時間都給予安樂，直到般涅槃（parinirvāṇa）之後，再用七寶
【English Translation】 「How much merit will be obtained?」
The World Honored One replied: 『If a son or daughter of good family speaks this Ratna-vyūha Sūtra (Precious Adornment Sutra), teaching it to others, and writes the sutra scrolls in the place where they dwell, that place is the most wonderful pagoda and temple in heaven and on earth. If one hears, receives, upholds, recites, and writes the sutra scrolls from a Dharma master, one should respect that Dharma master as if they were the Tathāgata. If one respects the Dharma master, makes offerings, and upholds the teachings, I guarantee that person will certainly attain the unsurpassed, true, and right path (anuttarā-samyak-saṃbodhi), and at the time of death, they will see the Tathāgata. This person will obtain ten kinds of bodily purity. What are the ten? First, at the time of death, they will be joyful and without weariness; second, their eyes will not be confused; third, their hands will not be disturbed; fourth, their mind will not be disturbed; fifth, their body will not be agitated; sixth, they will not lose control of their bodily excretions; seventh, their mind will not be defiled; eighth, their mind will not be confused or inverted; ninth, their hands will not grope aimlessly; tenth, they will pass away in the posture they are sitting. These are called the ten kinds of bodily purity!』
『Furthermore, Kāśyapa! One will obtain ten kinds of purity of speech. What are the ten? First, a virtuous sound; second, a gentle sound; third, a pleasant sound; fourth, a loving sound; fifth, a harmonious sound; sixth, an unobstructed sound; seventh, a respectful sound; eighth, a receptive sound; ninth, a sound accepted by the gods; tenth, a sound accepted by the Buddhas. These are called the ten kinds of purity of speech!』
『Furthermore, Kāśyapa! One will obtain ten kinds of purity of mind. What are the ten? First, not being angry or resentful towards others; second, not holding grudges and not speaking; third, not seeking the faults of others; fourth, having no attachments; fifth, having no inverted thoughts; sixth, having no laziness in mind; seventh, upholding precepts without negligence; eighth, being joyful in giving and receiving; ninth, being free from arrogance and pride; tenth, attaining samādhi concentration and obtaining all the Buddha's teachings. These are called the ten kinds of purity of mind!』
『Furthermore, Kāśyapa! If there were as many lands as the sands of the Ganges, all filled with the seven treasures, and these were used to make offerings to as many Buddhas, Tathāgatas, Arhats, and Samyaksaṃbuddhas, and their disciples as there are sands in the Ganges, and if one gave peace and comfort for as many kalpas as there are sands in the Ganges, and even after their parinirvāṇa, one were to use the seven treasures
塔；不如是族姓子、族姓女聞此寶嚴經，受持諷誦為他人說，不誹謗也。若有女人說此經者，是女人終不墮惡趣，亦不復受女人身也。
「複次迦葉！若有族姓，欲以一切珍妙供養此經典者，當受持讀誦書寫經卷為他人說，是為供養此經典已。若有受持諷誦書寫為人說者，則為供養諸佛如來。」
佛說此經時，尊者大迦葉，一切天、龍、鬼神、世間人民，聞佛說已，歡喜奉行。
佛說摩訶衍寶嚴經
【現代漢語翻譯】 現代漢語譯本：佛陀說：『迦葉，如果善男子、善女人聽聞這部《寶嚴經》，能夠接受、持誦、背誦併爲他人宣說，而且不誹謗它。如果有女人宣說這部經，這個女人最終不會墮入惡道，也不會再受女人之身。』 『再者，迦葉！如果有善男子、善女人，想要用一切珍貴的物品來供養這部經典，應當受持、讀誦、書寫這部經卷，併爲他人宣說，這才是真正供養了這部經典。如果有人受持、背誦、書寫併爲他人宣說，那就是供養了諸佛如來。』 佛陀宣說這部經時，尊者大迦葉（Mahakasyapa），以及一切天、龍、鬼神、世間人民，聽聞佛陀所說后，都歡喜地奉行。 佛說《摩訶衍寶嚴經》（Mahayana Ratnakuta Sutra）
【English Translation】 English version: The Buddha said, 'Kasyapa, if a son or daughter of a good family hears this Ratnakuta Sutra, accepts, upholds, recites, and explains it to others without slandering it. If a woman explains this sutra, that woman will ultimately not fall into evil realms, nor will she be reborn as a woman again.' 'Furthermore, Kasyapa! If a son or daughter of a good family wishes to offer all precious and wonderful things to this sutra, they should accept, uphold, read, write, and explain this sutra to others; this is truly offering to this sutra. If someone accepts, upholds, recites, writes, and explains it to others, that is offering to all the Buddhas and Tathagatas.' When the Buddha spoke this sutra, the Venerable Mahakasyapa, as well as all the devas, nagas, yakshas, and people of the world, having heard what the Buddha said, joyfully practiced it. The Buddha spoke the Mahayana Ratnakuta Sutra.