T14n0496_佛說大迦葉本經

大正藏第 14 冊 No. 0496 佛說大迦葉本經

No. 496

佛說大迦葉本經

西晉三藏竺法護譯

聞如是：

一時，佛游王舍城靈鷲山。

爾時，城中有勢富梵志，名曰尼拘類(晉曰無恚)，財富無數，金銀七寶，田宅牛馬，不可稱計。梵志有子，名曰畢撥學志，舍六十佉梨金寶好物及千具犛牛，捐仁賢妻，天下第一光顏微妙面色為最，心自念言：「當趣世間阿羅漢，學凈修梵行。」詣多子神祠藥樹之下，啖食其果。於是，世尊轉大法輪，轉法輪竟與比丘眾退，至多子神祠，止其精舍。

於時，畢撥學志夜欲嚮明，住立遙見世尊在叢樹間，光明遠照，威曜普達，志即念言：「今此叢樹，天已嚮明，威神普照，光明無量，殊妙巍巍。於此樹間，必有鹿王、大雄師子，若有天神及大神通神足大變，必爾不疑。我當往觀。」

時畢撥學志，即從坐起，往詣叢樹，遙見世尊，光明百千，足底相文，眾好具足，即時嘆曰：「吾等先古神仙所遺經典，說有瑞應三十二大人之相，分別具足，當趣二處，設在家者為轉輪聖王，主四天下，選擇要教，治以正法，刀杖兵甲，制而不施；假使出家，棄國捐王，當爲如來、至真、等正覺、明行成為、善逝、世間解、

【現代漢語翻譯】現代漢語譯本《佛說大迦葉本經》

西晉三藏竺法護譯

我聽聞是這樣的：

一時，佛陀在王舍城的靈鷲山游化。

當時，城中有一位有權勢且富有的婆羅門，名叫尼拘類（晉代譯為無恚），擁有無數的財富，包括金銀七寶、田地房屋、牛馬等，數量多得無法計算。這位婆羅門有個兒子，名叫畢撥學志，他捨棄了六十佉梨的金銀珠寶等珍貴物品，以及一千頭耕牛，還拋棄了仁慈善良的妻子，她擁有天下第一的光彩容顏，面色最為美妙。畢撥學志心中暗想：『我應當去追隨世間的阿羅漢，學習清凈的梵行。』於是，他前往多子神的神祠，在一棵藥樹下，食用那裡的果實。這時，世尊正在轉大法輪，轉法輪完畢后，與比丘眾一同離開，來到多子神的神祠，在那裡的一處精舍停留。

當時，畢撥學志在將要天亮的時候，站立著遠遠地看見世尊在叢林樹木之間，光明遠遠照耀，威嚴光芒普遍到達各處。畢撥學志心中立刻想到：『現在這片叢林樹木，天色將亮，威神普遍照耀，光明無量，非常殊勝美妙。在這片樹林之間，必定有鹿王、大雄獅子，或者是有天神以及具有大神通的神足變化，必定是這樣，我對此毫不懷疑。我應當前去觀看。』

當時，畢撥學志立刻從座位上起身，前往那片叢林樹木，遠遠地看見世尊，光明百千，足底有輪相，各種美好相好都具備圓滿，立刻讚歎說道：『我們先古神仙所遺留下來的經典，說有瑞應的三十二種大人之相，分別具足，應當前往兩個地方，如果是在家之人，就會成為轉輪聖王，統治四天下，選擇重要的教義，用正法來治理，刀杖兵甲，只是用來制服，而不是用來施用；假如出家，捨棄國家和王位，就會成為如來、至真、等正覺、明行足、善逝、世間解、』

【English Translation】 English version The Buddha Speaks the Mahākāśyapa Sūtra

Translated by Tripiṭaka Dharmarakṣa of the Western Jin Dynasty

Thus have I heard:

At one time, the Buddha was wandering in Rājagṛha at Gṛdhrakūṭa Mountain.

At that time, in the city, there was a powerful and wealthy Brahmin named Nikuṭila (translated as 'No Anger' in Jin), who possessed countless riches, including gold, silver, the seven treasures, fields, houses, cattle, and horses, beyond measure. The Brahmin had a son named Pippala, who renounced sixty 'kharis' of gold and jewels, as well as a thousand plowing oxen, and abandoned his virtuous and wise wife, who possessed the most radiant and exquisite complexion in the world. Pippala thought to himself, 'I should seek out the Arhats in the world and study the pure Brahmacarya.' He went to the shrine of the Many Sons deity, beneath a medicinal tree, and ate its fruits. At this time, the World-Honored One was turning the great Dharma wheel. After turning the Dharma wheel, he withdrew with the assembly of Bhikshus and arrived at the shrine of the Many Sons deity, staying at its monastery.

At that time, as the night was approaching dawn, Pippala stood and gazed into the distance, seeing the World-Honored One among the thick trees, his light shining far and wide, his majestic radiance reaching everywhere. Pippala immediately thought, 'Now, in this thicket of trees, as dawn approaches, majestic power shines everywhere, the light is immeasurable, supremely wonderful and magnificent. In this grove of trees, there must be a Deer King, a Great Hero Lion, or a Deva with great supernatural powers and transformations. It must be so, without a doubt. I shall go and see.'

Then Pippala immediately rose from his seat and went to the thicket of trees. From afar, he saw the World-Honored One, his light shining a hundred thousand times, the soles of his feet marked with auspicious signs, all the excellent marks complete and perfect. He immediately exclaimed, 'The scriptures left behind by our ancient sages say that there are thirty-two marks of a great man, each distinct and complete, destined for two paths. If he remains at home, he will become a Chakravartin King, ruling the four continents, selecting essential teachings, governing with righteousness, using swords and weapons only to subdue, not to inflict; if he leaves home, abandoning his kingdom and throne, he will become a Tathagata, a Truly Enlightened One, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World,'

無上士、道法御、天人師，號佛、世尊，寧可親覲。」

畢撥學志，往詣佛所，睹世尊在於樹間端嚴而坐，猶大形象，七寶合成，威德巍巍，諸根寂定，道心靜然，逮最憺怕，忽然清凈，度于彼岸，猶若金山、若須彌王，猶如夜分坐于幽冥然大炬火，譬龍在深淵其水清涼；相三十二莊嚴其身，如大山王頂有大火然、如日出山岡光曜普照、如月盛滿眾星獨明、如轉輪王眷屬圍繞；八十種好遍佈其體，猶若干華，各各開擺億百千光，從聖體出。畢撥學志見佛如是，心懷欣然，如冥見光，尋趣世尊，揖讓談語，自達姓名，卻坐一面。

佛為說經，解若干義，分別其慧。論佛世尊有誨悅辭，佈施持戒，愛慾之病，挑塵勞心，出家為上，憒擾諸品，應病授藥；尊見其心，應時柔心，狐疑蓋心，悅信之心，罪福之心，若平等心，應心與合，而為說法，如諸佛法，察其根源，而分別說苦習盡道。即于坐上，遠塵離垢，諸法眼生，現在獲度；睹見法源，分別經典，拔于狐疑，得立果證。受教誨慧，致勇猛法，即從座起，更整衣服，右膝著地，稽首佛足：「我初來時，觀尊足心，自說名字，觀佛相好，心懷踴躍，而失禮敬。」

爾時，世尊告大迦葉：「是故賢者，從今以往，若族姓子！有所至到，心念猶月，如月光照

【現代漢語翻譯】現代漢語譯本：『無上士（Anuttara，無與倫比的人）、道法御（Purisadamyasarathi，調御丈夫）、天人師（Sasta Devamanussanam，天人之導師），號為佛（Buddha，覺者）、世尊（Bhagavan，世間尊貴之人），我寧願親自去拜見他。』

畢撥學志（Pippala，人名），前往佛陀所在之處，看到世尊在樹林間端莊地坐著，如同巨大的形象，由七寶合成，威德巍峨，諸根寂靜安定，道心平靜安寧，達到最寂靜的狀態，忽然清凈，度過生死之彼岸，猶如金山、猶如須彌山王，猶如夜晚在幽暗中燃燒的巨大火炬，譬如龍在深淵中，其水清澈涼爽；三十二相莊嚴其身，如大山王頂上有大火燃燒、如太陽從山岡升起光芒普照、如滿月般在眾星中獨自明亮、如轉輪聖王被眷屬圍繞；八十種好遍佈其身體，猶如無數鮮花，各自開放，散發億百千光芒，從聖體發出。畢撥學志見到佛陀如此，心中充滿喜悅，如在黑暗中見到光明，立即走向世尊，作揖問候，自報姓名，然後退坐在一旁。

佛陀為他說法，解釋各種義理，分辨他的智慧。講述佛陀世尊有令人喜悅的言辭，佈施持戒的功德，愛慾的禍患，挑除塵勞之心，出家是最殊勝的，各種煩惱的對治方法，應病授藥；世尊觀察他的心，適時地使他內心柔軟，去除疑惑，生起信心，明白罪福的道理，達到平等心，應合他的心意而為他說法，如諸佛的法則，觀察他的根器，而分別解說苦、集、滅、道四聖諦。畢撥學志立即在座位上，遠離塵垢，生起對諸法的法眼，當下獲得解脫；親眼見到法的根源，分辨經典，拔除疑惑，證得果位。接受佛陀的教誨，生起智慧，獲得勇猛精進的修行方法，立即從座位上站起，整理衣服，右膝著地，頂禮佛足：『我初來時，觀察您的足心，自報姓名，觀察佛陀的相好，心中充滿喜悅，以至於失了禮數。』

這時，世尊告訴大迦葉（Mahakasyapa，佛陀的十大弟子之一）：『因此，賢者，從今以後，如果善男子！有所來到，心念應當像月亮一樣，如月光普照。』

【English Translation】 English version: 『The unsurpassed one, the tamer of beings, the teacher of gods and humans, called Buddha, the World Honored One, I would rather go and see him in person.』

Pippala, proceeding to where the Buddha was, saw the World Honored One sitting serenely among the trees, like a great image, composed of the seven treasures, with majestic virtue, his senses stilled, his mind peaceful, having attained the utmost tranquility, suddenly pure, having crossed to the other shore, like a golden mountain, like King Sumeru, like a great torch burning in the darkness of night, like a dragon in a deep abyss whose water is clear and cool; his body adorned with the thirty-two marks, like a great mountain king with a great fire burning on its peak, like the sun rising over a mountain ridge shining brightly, like the full moon shining alone among the stars, like a Wheel-Turning King surrounded by his retinue; the eighty minor marks spread throughout his body, like countless flowers, each blooming and emitting hundreds of thousands of lights from his sacred body. Pippala, seeing the Buddha thus, felt joy in his heart, like seeing light in the darkness, and immediately approached the World Honored One, bowed in greeting, introduced himself by name, and sat down to one side.

The Buddha spoke the Dharma for him, explaining various meanings, distinguishing his wisdom. He spoke of the Buddha, the World Honored One, having pleasing words, the merits of giving and upholding precepts, the suffering of desire, removing the defilements of the mind, the superiority of leaving home, the remedies for various afflictions, prescribing medicine according to the illness; the Honored One observed his mind, softening his heart at the right time, removing doubt, generating faith, understanding the principles of merit and demerit, attaining equanimity, conforming to his mind and speaking the Dharma for him, according to the Dharma of all Buddhas, observing his faculties and explaining the Four Noble Truths of suffering, its origin, its cessation, and the path. Immediately in his seat, he was freed from dust and defilement, the Dharma eye arose for him, and he attained liberation in the present; he saw the source of the Dharma, distinguished the scriptures, removed doubt, and attained the fruit of realization. Receiving the Buddha's teachings, he generated wisdom, and obtained the method of courageous practice, and immediately rose from his seat, adjusted his robes, knelt on his right knee, and bowed at the Buddha's feet: 『When I first came, I observed the soles of your feet, introduced myself by name, observed the Buddha's marks and features, and my heart was filled with joy, to the point that I neglected proper etiquette.』

At that time, the World Honored One said to Mahakasyapa: 『Therefore, wise one, from now on, if a virtuous man comes, his mind should be like the moon, shining like moonlight.』

，種姓光明威曜，如是族姓子，開目而行。如是，迦葉！從今日始，若族姓子！制心修行，如月盛滿遊行空時。是故迦葉！從今日始，族姓子所游至處，制心修行，猶如日光照于天下，其族姓子，未曾閉目，制心修行，猶如日光，亦當如是。」

佛告迦葉：「從今日始，制心修行，猶如蜜蜂，所至到處，多所發起，猶如蜜蜂采諸花味，不萎色香。若族姓子！制心修行，從今日始，造行如是。」

佛告迦葉：「從今已往，制心修行，當如地水火風，得凈不喜，得諸不凈，屎、尿、膿血、死蛇、死人污露，不以愁憂；若得華香、金銀、七寶五種彩色，不以喜悅，無增無減。族姓子！制心修行，亦當如是。嗟嘆稱譽，安樂歡豫，不以為悅；若遇誹謗、眾苦、惱患，不以愁憂。」

佛告迦葉：「從今日始，族姓子！制心修行，當如拂凈物，亦拂不凈，亦拂屎、尿、涕、唾、膿血、死狗、死蛇、死人污露，不以凈悅，不凈不憂。若族姓子！制心修行，亦當如是。」

佛告迦葉：「從今以往，制心修行，當如掃帚，凈亦掃，不凈亦掃。」

佛告迦葉：「從今以往，族姓子！制心修行，當如𣧑祝子，常低頭行，在所至到，常內其手。若裸形人，羞身不蔽，在於世間，趣欲活命，不說本姓，若可不可，

【現代漢語翻譯】現代漢語譯本：佛陀告訴迦葉（Kasyapa，人名）: '具有種姓光明和威嚴的人，就像這樣的家族子弟，睜開眼睛行走一樣。迦葉！從今天開始，如果家族子弟能夠控制自己的心去修行，就像月亮在最圓滿的時候一樣。因此，迦葉！從今天開始，家族子弟所遊歷到達的地方，控制自己的心去修行，就像陽光照耀天下一樣，那些家族子弟，不曾閉上眼睛，控制自己的心去修行，也應當像陽光一樣。' 佛陀告訴迦葉：'從今天開始，控制自己的心去修行，應當像蜜蜂一樣，所到之處，多有作為，就像蜜蜂采各種花的花蜜，卻不使花的顏色和香味衰敗。如果家族子弟能夠控制自己的心去修行，從今天開始，修行就應當像這樣。' 佛陀告訴迦葉：'從今以後，控制自己的心去修行，應當像地、水、火、風一樣，得到乾淨的東西不歡喜，得到各種不乾淨的東西，如糞便、尿液、膿血、死蛇、死人腐爛的液體，也不因此而憂愁；如果得到鮮花香氣、金銀、七寶、五種彩色，也不因此而喜悅，沒有增加也沒有減少。家族子弟！控制自己的心去修行，也應當像這樣。受到讚美和稱譽，感到安樂和歡喜，不因此而喜悅；如果遇到誹謗、各種痛苦、煩惱和憂患，也不因此而憂愁。' 佛陀告訴迦葉：'從今天開始，家族子弟！控制自己的心去修行，應當像拂拭乾凈東西的拂塵一樣，既拂拭乾凈的東西，也拂拭不乾淨的東西，也拂拭糞便、尿液、鼻涕、唾液、膿血、死狗、死蛇、死人腐爛的液體，不因為乾淨而喜悅，也不因為不乾淨而憂愁。如果家族子弟能夠控制自己的心去修行，也應當像這樣。' 佛陀告訴迦葉：'從今以後，控制自己的心去修行，應當像掃帚一樣，乾淨的東西也掃，不乾淨的東西也掃。' 佛陀告訴迦葉：'從今以後，家族子弟！控制自己的心去修行，應當像𣧑祝子（wandering ascetic，遊方苦行者）一樣，常常低著頭行走，無論到達什麼地方，常常把手放在裡面。如果裸形人（ascetic who goes naked，赤身裸體的苦行者），以不遮蔽身體為恥，生活在世間，爲了活命，不說自己的本姓，無論可以還是不可以，'

【English Translation】 English version: The Buddha said to Kasyapa (a name): 'Those with the brightness and majesty of their lineage, like sons of such families, walk with their eyes open. Kasyapa! From this day forward, if sons of families can control their minds to practice, it will be like the moon at its fullest. Therefore, Kasyapa! From this day forward, wherever sons of families travel and arrive, controlling their minds to practice, it will be like the sunlight shining upon the world; those sons of families, never closing their eyes, controlling their minds to practice, should also be like the sunlight.' The Buddha said to Kasyapa: 'From this day forward, controlling your mind to practice should be like a bee, wherever it goes, accomplishing much, just as a bee gathers nectar from various flowers without causing their color and fragrance to fade. If sons of families can control their minds to practice, from this day forward, their practice should be like this.' The Buddha said to Kasyapa: 'From now on, controlling your mind to practice should be like earth, water, fire, and wind; not rejoicing when encountering purity, nor being sorrowful when encountering impurity, such as feces, urine, pus, blood, dead snakes, or the decaying fluids of dead people; not being delighted by flowers, fragrances, gold, silver, the seven treasures, or the five colors, neither increasing nor decreasing. Sons of families! Controlling your mind to practice should also be like this. Not being pleased by praise and commendation, comfort and joy; nor being sorrowful when encountering slander, various sufferings, afflictions, and troubles.' The Buddha said to Kasyapa: 'From this day forward, sons of families! Controlling your mind to practice should be like a duster that cleans things, dusting both clean and unclean things, also dusting feces, urine, mucus, saliva, pus, blood, dead dogs, dead snakes, and the decaying fluids of dead people, not being pleased by cleanliness, nor being sorrowful by uncleanness. If sons of families can control their minds to practice, they should also be like this.' The Buddha said to Kasyapa: 'From now on, controlling your mind to practice should be like a broom, sweeping both clean and unclean things.' The Buddha said to Kasyapa: 'From now on, sons of families! Controlling your mind to practice should be like a wandering ascetic (wandering ascetic), always walking with their head lowered, always keeping their hands inside wherever they go. If a naked ascetic (ascetic who goes naked), ashamed of not covering their body, lives in the world, seeking to survive, not speaking of their original family name, whether it is acceptable or not,'

不以自宣。若族姓子！制心修行，亦當如是。」

佛告迦葉：「從今以往，族姓子！制心修行，如截角牛，如牛截角，賢善柔順，不貪四事，詣於四衢，於四衢道，無有門戶，而危其命。若族姓子！制心修行，亦當如是。」

佛告迦葉：「從今以往，制心修行，當如鐵釜，又如諸燈，如釜燈穿多有孔漏滿中油脂。如明眼人從一邊觀，釜燈諸孔脂油漏出，各各墮地。若族姓子！察身非常，四大合成，九孔穿漏，皆出不凈，不貪樂身，不以為奇。」

於是大迦葉，從佛世尊聞月喻行，即受諷誦觀八脫門。佛告迦葉：「詣光曜樹。」迦葉應曰：「唯然世尊！」即從坐起，在佛后住。

時，佛與大迦葉，出其叢樹，詣異叢樹。尋復出去，坐異樹下，告大迦葉：「於此樹下，為如來敷座，吾身疲弊，其背甚痛。」

迦葉受教，促疾促疾，為佛敷座，令其方正。敷座已竟，前白大聖：「敷座已訖，唯愿就席。」

佛尋坐竟，告迦葉曰：「是地柔軟，細滑妙好。」

迦葉曰：「唯然世尊，彼地此地，今者人身，會歸此地。唯然世尊，歸於盡滅，持心忍辱，當如是地。今我法衣，亦猶柔好，愿佛愍傷，加哀受之。」

佛告迦葉：「假使我受柔軟絳衣，汝服何等？」

迦葉白佛

【現代漢語翻譯】現代漢語譯本：不要自我炫耀。族姓之子（Kulasrestha，指出身高貴的人）！控制自己的心去修行，也應當像這樣。

佛陀告訴迦葉（Kasyapa，佛陀十大弟子之一，以頭陀第一著稱）: 『從今以後，族姓之子！控制自己的心去修行，要像被截去角的牛一樣，像牛被截去角一樣，賢良柔順，不貪戀四事（指衣食住行），走到四通八達的道路上，在四通八達的道路上，沒有門戶可以依靠，處境危險。如果族姓之子！控制自己的心去修行，也應當像這樣。』

佛陀告訴迦葉：『從今以後，控制自己的心去修行，應當像鐵鍋一樣，又像各種燈一樣，像鐵鍋和燈有很多孔洞，裝滿了油脂。就像明眼人從一邊觀看，鐵鍋和燈的孔洞里油脂漏出來，各自滴落在地上。如果族姓之子！觀察身體不是永恒的，是由四大（地、水、火、風）組成的，有九個孔洞（雙眼、雙耳、雙鼻孔、口、大小便道）穿漏，都流出不乾淨的東西，不貪戀身體的快樂，不認為身體有什麼稀奇。』

於是大迦葉，從佛世尊那裡聽聞了月亮譬喻的修行方法，立即接受並背誦，觀察八解脫門（Asta Vimoksha，指八種禪定境界）。佛陀告訴迦葉：『去光耀樹那裡。』迦葉回答說：『是的，世尊！』立即從座位上站起來，站在佛陀身後。

當時，佛陀和大迦葉，從那片樹林出來，走到另一片樹林。隨即又出去，坐在另一棵樹下，告訴大迦葉：『在這棵樹下，為如來（Tathagata，佛陀的稱號之一）鋪設座位，我的身體疲憊，背部非常疼痛。』

迦葉接受教誨，迅速地為佛陀鋪設座位，使它方正。鋪設座位完畢后，向前稟告大聖（Maharishi，對佛陀的尊稱）：『座位已經鋪設完畢，希望您就座。』

佛陀隨即坐下，告訴迦葉說：『這塊土地柔軟，細滑，美妙。』

迦葉說：『是的，世尊，那塊土地和這塊土地，現在的人身，最終都會歸於這塊土地。是的，世尊，歸於盡滅，保持內心的忍辱，應當像這塊土地一樣。現在我的法衣，也還柔軟美好，希望佛陀憐憫，慈悲接受它。』

佛陀告訴迦葉：『假如我接受了柔軟的紅色法衣，你穿什麼呢？』

迦葉稟告佛陀

【English Translation】 English version: Do not boast about yourself. O Kulasrestha (one of good family)! Controlling the mind to cultivate oneself should also be like this.

The Buddha told Kasyapa (one of the Buddha's ten major disciples, known for being foremost in ascetic practices): 'From now on, O Kulasrestha! Controlling the mind to cultivate oneself should be like a cow with its horns cut off, like a cow whose horns have been cut off, virtuous, gentle, and compliant, not greedy for the four requisites (clothing, food, shelter, and medicine), going to the crossroads, on the crossroads, without any door to rely on, endangering one's life. If O Kulasrestha! Controlling the mind to cultivate oneself should also be like this.'

The Buddha told Kasyapa: 'From now on, controlling the mind to cultivate oneself should be like an iron pot, and also like various lamps, like an iron pot and lamps with many holes, filled with oil. Just as a clear-sighted person observes from one side, the oil leaks out from the holes of the pot and lamps, each dripping to the ground. If O Kulasrestha! Observe that the body is impermanent, composed of the four great elements (earth, water, fire, and wind), with nine orifices (two eyes, two ears, two nostrils, mouth, and the two excretory openings) leaking, all emitting impure things, not greedy for the pleasure of the body, not considering the body to be anything extraordinary.'

Then, Mahakasyapa (Great Kasyapa), having heard from the Buddha the practice of the moon simile, immediately accepted and recited it, observing the eight liberations (Asta Vimoksha, referring to eight states of meditative absorption). The Buddha told Kasyapa: 'Go to the radiant tree.' Kasyapa replied: 'Yes, O Bhagavan (another title for the Buddha)!' Immediately he rose from his seat and stood behind the Buddha.

At that time, the Buddha and Mahakasyapa, came out of that grove of trees and went to another grove of trees. Then they went out again and sat under another tree, telling Mahakasyapa: 'Under this tree, spread out a seat for the Tathagata (one of the Buddha's titles), my body is tired, and my back is very painful.'

Kasyapa, receiving the instruction, quickly spread out a seat for the Buddha, making it square and proper. Having finished spreading the seat, he went forward and reported to the Maharishi (a respectful term for the Buddha): 'The seat has been spread out, may you please be seated.'

The Buddha then sat down and told Kasyapa: 'This ground is soft, smooth, and wonderful.'

Kasyapa said: 'Yes, O Bhagavan, that ground and this ground, the present human body, will eventually return to this ground. Yes, O Bhagavan, returning to extinction, maintaining patience in the heart, should be like this ground. Now my Dharma robe is also soft and fine, may the Buddha have compassion and kindly accept it.'

The Buddha told Kasyapa: 'If I were to accept the soft red robe, what would you wear?'

Kasyapa reported to the Buddha

：「往古諸世尊讚譽，若族姓子，著冢間死人弊衣及五納衣，為安諸天及世間人。」

佛言：「善哉，善哉！迦葉！多所哀愍，多所安隱，著弊納衣，往古諸佛，所稱歎者。迦葉！汝起促取水來，吾甚飢渴，意欲飲水。」

「唯然，世尊！」即受教起，稽首足下，繞佛三匝，促疾促疾，欲行取水。

諸比丘見，尋時問之：「仁為耆年，不以貢高，亦不憂戚，寂除兇欲入無所處，何因為沙門欲受具戒，今所至？」

迦葉報曰：「汝等詣佛，以持此事，自問大聖，悉當爲汝分別說之。」

於時，賢者大迦葉，即取水來，往奉上佛。佛尋受之，飲水竟，便殘水持與。迦葉即受，以著一面，長跪叉手，右膝著地，更整衣服，白世尊曰：「我行取水，見諸弟子及諸比丘，問我曰：『仁為耆年，不以貢高，不以憂戚，亦不癡妄，寂諸四事眾欲之兇。』我自舍六十佉犁金妙珍寶犛牛千具，棄妻玉女天下第一，其有世間能成羅漢，吾當從受。今者弟子，諸比丘眾，悉來問吾。

「我時前在多子神祠，在藥樹下，啖其果蓏，於是世尊未受具戒。爾時世尊，游于王舍城，我時在竹樹間迦蘭園，明旦著衣，持缽入城分衛，見日大殿有千光出。時佛世尊，在王舍城迦蘭竹樹間。時見世尊，吾自憶念，謂日

【現代漢語翻譯】現代漢語譯本：『過去的諸位世尊都讚揚，如果善男子、善女人，穿著墓地裡死人的破爛衣服以及用五種布料縫製的衲衣，是爲了安定諸天以及世間的人。』

佛說：『好啊，好啊！迦葉（Kasyapa，人名）！你真是大慈大悲，能給人們帶來安寧，穿著破舊的衲衣，這是過去諸佛所稱讚的。迦葉（Kasyapa）！你快去取水來，我非常飢渴，想要喝水。』

『遵命，世尊！』迦葉（Kasyapa）立刻接受教誨起身，頂禮佛足，繞佛三圈，急急忙忙地想要去取水。

眾比丘看見他，隨即問道：『您年紀這麼大，既不貢高自傲，也不憂愁悲慼，已經寂滅了各種慾望，進入了無所求的境界，為什麼現在爲了一個沙門（Sramana，出家修行者）想要受具足戒（Upasampada，佛教中的正式出家儀式），現在要去哪裡？』

迦葉（Kasyapa）回答說：『你們去問佛陀，把這件事告訴大聖（Mahasattva，對佛的尊稱），他會為你們詳細解釋的。』

當時，賢者大迦葉（Mahakasyapa），取了水回來，獻給佛陀。佛陀接過水，喝完后，把剩下的水遞給迦葉（Kasyapa）。迦葉（Kasyapa）接過水，放在一邊，長跪合掌，右膝著地，整理好衣服，對世尊（Bhagavan，佛的稱號）說：『我去取水的時候，看見各位弟子以及眾比丘，問我說：「您年紀這麼大，既不貢高自傲，也不憂愁悲慼，也不愚癡妄想，已經寂滅了各種慾望的兇猛。」我曾經捨棄了六十佉犁（Kharis，古代的計量單位）的金銀珠寶，一千頭犁地的牛，拋棄了妻子——天下第一的美女，如果世間有人能夠證得阿羅漢（Arhat，佛教修行者所能達到的最高果位），我就跟隨他修行。現在弟子們，眾比丘，都來問我。』

『我之前在多子神祠（Bahputra-deva-mandira，供奉多子神的神廟），在藥樹下，吃著樹上的果實，那時世尊（Bhagavan）還沒有為我授具足戒（Upasampada）。當時世尊（Bhagavan），游化在王舍城（Rajagrha，古印度城市），我當時在竹林迦蘭園（Kalandaka Venuvana，竹林精舍），第二天早上穿好衣服，拿著缽進入城裡乞食，看見日大殿發出千道光芒。當時佛世尊（Bhagavan），在王舍城（Rajagrha）的迦蘭竹林（Kalandaka Venuvana）中。當時看見世尊（Bhagavan），我心裡想，這一定是太陽。』

【English Translation】 English version: 'The past Buddhas praised, if a son or daughter of good family wears tattered clothes of dead people from the cemetery and robes made of five kinds of cloth, it is for the peace of the heavens and the people of the world.'

The Buddha said, 'Excellent, excellent! Kasyapa (Kasyapa, a name)! You are truly compassionate and bring peace to many. Wearing tattered robes is praised by the Buddhas of the past. Kasyapa (Kasyapa)! Go quickly and fetch water, I am very hungry and thirsty, and I want to drink.'

'As you command, World Honored One (Bhagavan, title of the Buddha)!' Kasyapa (Kasyapa) immediately accepted the teaching, rose, bowed at the Buddha's feet, circumambulated the Buddha three times, and hurried to fetch water.

The monks saw him and immediately asked, 'You are so old, neither arrogant nor sorrowful, having extinguished all desires and entered a state of non-attachment, why do you now seek ordination (Upasampada, formal Buddhist ordination) as a Sramana (Sramana, a wandering ascetic), and where are you going?'

Kasyapa (Kasyapa) replied, 'Go to the Buddha and tell him about this matter, ask the Great Sage (Mahasattva, epithet for the Buddha), and he will explain it to you in detail.'

At that time, the worthy Mahakasyapa (Mahakasyapa), brought water and offered it to the Buddha. The Buddha received the water, drank it, and then gave the remaining water to Kasyapa (Kasyapa). Kasyapa (Kasyapa) received the water, placed it aside, knelt with his right knee on the ground, arranged his clothes, and said to the World Honored One (Bhagavan, title of the Buddha), 'When I went to fetch water, I saw the disciples and monks, who asked me, "You are so old, neither arrogant nor sorrowful, nor foolishly deluded, having extinguished the fierceness of all desires." I once abandoned sixty Kharis (Kharis, ancient unit of measurement) of gold and silver treasures, a thousand plowing oxen, and abandoned my wife—the most beautiful woman in the world. If there is anyone in the world who can attain Arhatship (Arhat, the highest state attainable by Buddhist practitioners), I will follow him to practice. Now the disciples, the monks, all come to ask me.'

'Before, I was at the Bahputra-deva-mandira (Bahputra-deva-mandira, temple dedicated to the god of many children), under the medicine tree, eating its fruits, at that time the World Honored One (Bhagavan) had not yet ordained me (Upasampada). At that time the World Honored One (Bhagavan), was traveling in Rajagrha (Rajagrha, ancient Indian city), I was in the Kalandaka Venuvana (Kalandaka Venuvana, Bamboo Grove Monastery) in the bamboo forest, the next morning I put on my clothes, took my bowl and entered the city to beg for food, and saw a thousand rays of light emanating from the great hall of the sun. At that time the Buddha World Honored One (Bhagavan), was in the Kalandaka Venuvana (Kalandaka Venuvana) in Rajagrha (Rajagrha). When I saw the World Honored One (Bhagavan), I thought to myself, this must be the sun.'

更出，若大天神，夜忽如晝。時佛晡時從宴坐起，如月宮殿振大光明，則以覆蔽諸日月光，譬如大炬照于闇冥。佛在弟子眾中，威神光明，亦復如是，為諸比丘，講說經法，如轉輪王，與諸子眷屬俱，與無央數眾比丘俱。吾爾時觀死不睹見諸比丘眾，無能受者，無能為師，唯獨如來，將出世間，興隆道化，而取滅度，今諸比丘，故來問我。」

爾時，世尊告迦葉曰：「多有比丘，不了善惡，覺與不覺，不解福田，諸法之處多有義理，是說第一，迦葉最尊；不以貢高，平等無憂，寂諸四事諸欲之兇，第一成就，受具足戒。」

佛說如是，賢者迦葉，及諸比丘莫不歡喜。

佛說大迦葉本經

【現代漢語翻譯】現代漢語譯本：更出，就像大天神一樣，夜晚忽然變得如同白晝。當時佛陀在晡時（下午三點左右）從宴坐中起身，如同月宮殿般發出巨大的光明，這光明甚至覆蓋了所有日月的光芒，就像巨大的火炬照亮黑暗一樣。佛陀在弟子眾中，威嚴神聖的光明也是如此，為眾比丘講說經法，如同轉輪聖王，與眾子眷屬在一起，與無數的比丘在一起。當時觀死（觀察死亡）卻看不到比丘眾中，沒有能夠接受教法的人，沒有能夠成為導師的人，只有如來（佛陀的稱號），將要出世間，興盛佛法教化，然後入滅，所以眾比丘才來問我。」

當時，世尊告訴迦葉（佛陀十大弟子之一）說：『有很多比丘，不明白什麼是善什麼是惡，什麼是覺悟什麼是不覺悟，不瞭解什麼是福田（指行善積德之處），諸法之處有很多義理，這是說第一，迦葉最尊貴；不因為貢高自滿，平等沒有憂愁，寂靜了四事（指四種煩惱）和各種慾望的兇險，第一成就，受了具足戒（佛教最高的戒律）。』

佛陀說了這些話，賢者迦葉以及眾比丘沒有不歡喜的。

佛說大迦葉本經

【English Translation】 English version: Moreover, it was like a great deity, suddenly turning night into day. At that time, the Buddha arose from meditation at twilight, emitting great light like the lunar palace, which even covered the light of the sun and moon, like a great torch illuminating the darkness. The Buddha, among his disciples, possessed such majestic and divine light, preaching the scriptures to the monks, like a Chakravartin (Universal Ruler), together with his sons and retinue, and countless monks. At that time, observing death, I did not see among the assembly of monks anyone capable of receiving the teachings, anyone capable of being a teacher, only the Tathagata (another name for the Buddha), who will emerge from the world, promote the Dharma, and then enter Nirvana (state of enlightenment), which is why the monks come to ask me.』

Then, the World-Honored One said to Kashyapa (one of the ten great disciples of the Buddha): 『Many monks do not understand good and evil, awareness and unawareness, do not understand the field of merit (referring to places where good deeds are cultivated), there are many meanings in the realm of all dharmas, this is said to be the foremost, Kashyapa is the most venerable; without arrogance, equal and without sorrow, pacifying the dangers of the four matters (referring to the four types of afflictions) and various desires, achieving the first accomplishment, having received the full ordination (the highest precepts in Buddhism).』

When the Buddha spoke thus, the worthy Kashyapa and all the monks were delighted.

The Sutra of the Original Vow of Mahakashyapa Spoken by the Buddha