T24n1469_佛說迦葉禁戒經
大正藏第 24 冊 No. 1469 佛說迦葉禁戒經
No. 1469
佛說迦葉禁戒經
宋居士沮渠京聲譯
聞如是：
一時佛在舍衛國祇樹給孤獨園，時摩訶比丘千二百五十人、菩薩萬二千人。
是時佛語摩訶迦葉比丘言：「比丘有二事，身墮地獄中：一者言是我所，二者求人慾得供養。比丘復有二事：一者反聽外道，二者多欲積衣被袈裟缽。比丘復有二事：一者與白衣厚善，二者見好持戒沙門反嫉之。比丘復有二事，墮鑊湯中：一者常念愛慾，二者喜交結知友。比丘復有二事：一者自有過不肯悔，二者反念他人惡。比丘復有二事，當墮泥犁中：一者誹謗經道，二者毀傷經戒。比丘復有二事：一者于都犯戒，二者於法中無所得。比丘復有二事悔：一者強披法衣袈裟，二者身不持戒、不承事持戒沙門。比丘復有二事，實難愈：一者心邪亂，二者止人作菩薩道。」
佛語迦葉：「沙門何故正字沙門？有四事為沙門：一者形容被服像類沙門，二者外如沙門內懷諛諂，三者但欲求索承事名譽自用貢高，四者行戒不犯是為真沙門。何等為形容被服者？除鬚髮、被法衣、持應器，心不自政，但欲作惡、喜學邪道，是為外被服像類沙門。內諛諂者，安徐而行徐出徐入，
【現代漢語翻譯】 現代漢語譯本 聞如是（如是我聞）： 一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），當時有大比丘一千二百五十人、菩薩一萬二千人。 這時，佛陀對摩訶迦葉（Mahakasyapa）比丘說：『比丘有兩種行為，會墮入地獄：一是認為一切都是『我』的，二是追求他人供養。比丘又有兩種行為：一是聽信外道邪說，二是貪求積聚衣物、被褥、袈裟、缽。比丘又有兩種行為：一是與在家居士過分親近，二是看到持戒精嚴的沙門反而嫉妒。比丘又有兩種行為，會墮入鑊湯地獄：一是常常思念愛慾，二是喜歡結交朋友。比丘又有兩種行為：一是自己有過錯不肯懺悔，二是反而記著別人的過錯。比丘又有兩種行為，應當墮入泥犁（Naraka，地獄）中：一是誹謗佛經教義，二是毀壞經書戒律。比丘又有兩種行為：一是在僧團中違犯戒律，二是在佛法中一無所得。比丘又有兩種行為會後悔：一是勉強披上袈裟，二是不持守戒律、不侍奉持戒的沙門。比丘又有兩種行為，實在難以治癒：一是心懷邪念，二是阻止他人修菩薩道。』 佛陀告訴迦葉：『沙門（Sramana，修行者）為何稱為『沙門』？有四種人可稱為沙門：一是外表裝扮像沙門，二是外表像沙門內心卻虛偽諂媚，三是隻求索取供養、追求名譽、自以為是、貢高我慢，四是奉行戒律而不違犯，這才是真正的沙門。什麼是外表裝扮像沙門呢？剃除鬚髮、身披法衣、手持應器（缽），內心卻不端正，只想作惡、喜歡學習邪道，這就是外表裝扮像沙門。什麼是內心虛偽諂媚呢？行動緩慢、出入遲緩，'
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Jeta's Grove, Anathapindika's Park in Sravasti, with twelve hundred and fifty great Bhiksus and twelve thousand Bodhisattvas. At that time, the Buddha said to the Bhiksu Mahakasyapa (Mahakasyapa): 'Bhiksus have two actions that cause them to fall into hell: first, claiming everything as 'mine'; second, seeking offerings from others. Bhiksus also have two actions: first, listening to the doctrines of external paths; second, being greedy and accumulating robes, bedding, kasayas (Kashaya, monastic robe), and bowls. Bhiksus also have two actions: first, being overly friendly with laypeople; second, feeling jealous when seeing virtuous, precept-holding Sramanas (Sramana, ascetic). Bhiksus also have two actions that cause them to fall into the cauldron hell: first, constantly thinking of love and desire; second, enjoying making friends. Bhiksus also have two actions: first, not admitting and repenting of their own faults; second, remembering the faults of others. Bhiksus also have two actions that will cause them to fall into Naraka (Naraka, hell): first, slandering the Sutras and doctrines; second, destroying Sutras and precepts. Bhiksus also have two actions: first, violating precepts within the Sangha; second, gaining nothing from the Dharma. Bhiksus also have two actions that they will regret: first, forcibly donning the Dharma robe, the kasaya; second, not upholding the precepts and not serving precept-holding Sramanas. Bhiksus also have two actions that are truly difficult to cure: first, having a mind that is evil and confused; second, stopping others from practicing the Bodhisattva path.' The Buddha said to Kasyapa: 'Why is a Sramana (Sramana, ascetic) called a 'Sramana'? There are four types of people who can be called Sramanas: first, those who outwardly resemble Sramanas in appearance and clothing; second, those who outwardly appear as Sramanas but are inwardly flattering and deceitful; third, those who only seek offerings, pursue fame, are self-righteous, and arrogant; fourth, those who practice the precepts without violation—these are true Sramanas. What does it mean to outwardly resemble Sramanas in appearance and clothing? Shaving their heads and beards, wearing Dharma robes, and carrying alms bowls, but their minds are not upright, they only want to do evil and enjoy learning heretical paths—these are those who outwardly resemble Sramanas in appearance and clothing. What does it mean to be inwardly flattering and deceitful? Moving slowly, entering and exiting slowly,'
外衣食粗惡、內欲甘美，外居山間草苗為廬、內無信意，自寬賈若、內嫉忠直，從因緣多索財物，成其承名，是為諛諂不持戒。不持戒者，但欲令人稱譽，諛諂屏處欲令人稱譽，不自克責趣求度脫，但有諛諂之態，是為不持戒。何等為真沙門？持戒行道，不惜壽命捐棄身體，不索萬物不求供養。若有比丘守空行者，常觀凈法本無瑕穢，自作慧行不從他人得，于佛法中得泥洹，是為真沙門。」
佛語迦葉：「欲求道，當於是真沙門，莫效承名沙門、諂諛沙門。譬如貧人稱名大富，但有富名內無所有。」佛問迦葉：「是人應有不？」迦葉言：「不應。」佛言：「如是。雖有沙門名者，不行沙門法，如貧人稱大富。譬如有人為水所沒漂，反渴欲死。沙門雖多諷誦、高才智慧，不去情慾，為是情慾飢渴欲死，坐是入泥犁、禽獸、薜荔中。譬如賢醫師，滿一器藥，不能自愈其病；雖多諷經，不持戒。譬如摩尼珠墮不凈中；雖多諷經，不持戒。譬如死人著金銀珍寶，身不持戒，反著袈裟像類沙門。譬如長者子被服莊飾，著好新衣中外潔凈。多諷經、不持戒，如是。」
佛語迦葉：「有四事像持戒人。何等四事？一者有比丘，禁戒所語，言我不犯。雖有是語，為有著，自呼有善。二者若有比丘，悉知深經，著行，自言是
【現代漢語翻譯】 現代漢語譯本：外表穿著粗劣的衣服，吃著粗糙的食物，內心卻貪圖美味；外表居住在山間草屋，內心卻沒有真實的信仰；表面上寬容大度，實際上嫉妒忠誠正直的人；利用因緣關係來索取財物，成就自己的名聲，這就是諂媚而不持戒。不持戒的人，只想著讓人稱讚自己，在私下裡也想讓人稱讚自己，不自我反省，不追求解脫，只有諂媚的姿態，這就是不持戒。什麼是真正的沙門（出家人）？持守戒律，努力修行，不吝惜生命，捨棄身體，不索取任何東西，不尋求供養。如果有比丘（出家男子）守護清凈的修行，經常觀察清凈的佛法，本來就沒有瑕疵污穢，自己通過智慧修行，不從他人那裡獲得，在佛法中證得涅槃（解脫），這就是真正的沙門。
佛告訴迦葉（佛陀的弟子）說：『想要尋求真道，應當傚法真正的沙門，不要傚法徒有虛名的沙門、諂媚的沙門。譬如貧窮的人自稱是大富翁，只有富翁的名聲，內心卻一無所有。』佛問迦葉：『這種人應該有（財富）嗎？』迦葉回答說：『不應該有。』佛說：『就是這樣。雖然有沙門的名號，卻不行沙門之法，就像貧窮的人自稱大富翁一樣。譬如有人被水淹沒漂流，反而口渴得要死。沙門雖然能大量背誦經文，有很高的才能和智慧，卻不去斷除情慾，因為這些情慾就像飢渴一樣讓他痛苦得要死，因此墮入地獄、畜生、餓鬼道中。譬如一位賢明的醫生，裝滿了一罐子的藥，卻不能治好自己的疾病；雖然能大量背誦經文，卻不持守戒律。譬如摩尼珠（寶珠）掉落在不乾淨的地方；雖然能大量背誦經文，卻不持守戒律。譬如死去的人穿著金銀珍寶，自身不持守戒律，反而穿著袈裟，外表像個沙門。譬如長者（富人）的兒子穿著華麗的衣服，穿著嶄新的衣服，內外都乾淨整潔。大量背誦經文，卻不持守戒律，就像這樣。』
佛告訴迦葉說：『有四種外表像持戒的人。是哪四種呢？第一種是有比丘，被戒律所約束，就說自己沒有犯戒。雖然說了這樣的話，卻執著于（戒律），自稱有善行。第二種是有比丘，完全瞭解深刻的經文，執著于修行，自稱是』
【English Translation】 English version: Outwardly wearing coarse clothes and eating rough food, but inwardly desiring delicacies; outwardly living in a mountain hut made of grass, but inwardly lacking genuine faith; outwardly appearing tolerant and generous, but inwardly jealous of the loyal and upright; exploiting causal conditions to solicit wealth, building up their reputation—this is flattery and not upholding the precepts. Those who do not uphold the precepts only desire praise from others, and even in private, they seek commendation. They do not self-reflect, nor do they strive for liberation; they only exhibit an attitude of flattery—this is not upholding the precepts. What is a true Shramana (ascetic)? It is one who upholds the precepts and practices the Way, not cherishing life, abandoning the body, not seeking anything, and not seeking offerings. If there is a Bhikshu (monk) who guards the pure conduct, constantly contemplates the pure Dharma (teachings), which is inherently without flaws or defilements, cultivates wisdom through their own actions, not obtaining it from others, and attains Nirvana (liberation) in the Buddha's Dharma—this is a true Shramana.
The Buddha said to Kashyapa (one of the Buddha's disciples): 'If you wish to seek the Way, you should emulate the true Shramana, not the Shramana who merely bears the name, nor the flattering Shramana. It is like a poor person claiming to be wealthy, having only the name of wealth but possessing nothing within.' The Buddha asked Kashyapa: 'Should such a person have (wealth)?' Kashyapa replied: 'They should not.' The Buddha said: 'It is like this. Although they have the name of a Shramana, they do not practice the Shramana's Dharma, just like a poor person claiming to be wealthy. It is like someone drowning in water, yet dying of thirst. Although a Shramana can recite many scriptures and possess great talent and wisdom, they do not relinquish their desires. Because of these desires, they suffer like someone dying of hunger and thirst, and thus fall into hell, the animal realm, or the realm of pretas (hungry ghosts). It is like a wise physician who has a jar full of medicine but cannot cure their own illness; although they can recite many scriptures, they do not uphold the precepts. It is like a Mani jewel (wish-fulfilling gem) falling into an unclean place; although they can recite many scriptures, they do not uphold the precepts. It is like a dead person wearing gold, silver, and precious jewels; their body does not uphold the precepts, and they merely wear the robes, resembling a Shramana. It is like the son of a wealthy man adorned in fine clothing, wearing new clothes, clean and pure inside and out. Reciting many scriptures, but not upholding the precepts, is like this.'
The Buddha said to Kashyapa: 'There are four types of people who appear to uphold the precepts. What are these four? First, there is a Bhikshu who, when questioned about the precepts, says, 'I have not violated them.' Although they say this, they are attached to (the precepts), and they call themselves virtuous. Second, there is a Bhikshu who fully understands the profound scriptures, is attached to practice, and claims to be'
我所行。三者若比丘多著，言是我所著。四者自言我常行等心，著恐畏於生死，是為沙門自稱譽為持戒。」
佛語迦葉：「禁戒無形，不著三界，無常、無吾我、無人、無命、無意、無名無稱、無化、無教作者，無所從來、無所從去，無形無滅、無身無所犯、無口無所犯、無心無所犯，無世間無計、無世事無所住、亦無戒亦無所念、亦無敗壞，是名為禁戒。」
是時佛說：「禁戒無瑕穢亦無所著。戒者無諸瞋恚，安定就度世道，如是為持戒。不愛身形、不愛壽命、亦不樂於五道，悉曉了入于佛道中，是為持戒。亦不在中、亦不在邊、不著亦不轉，譬如虛空中風，是為持戒。是乃名為無種人有定心，亦無所著亦無我，為天人相。而曉是者，是為凈持戒、不轉于禁戒、不自貢高、常欲守道持戒。如是無有而過者耶？無有是人信于空者，隨佛所行不染污，從世間冥中入照入明，適無所住立，亦莫於三界。是戒法。」
佛說是戒法，三萬三千諸天人民皆得須陀洹道，八百沙門從是因緣意解得度，行智慧如是。
佛說迦葉禁戒經
【現代漢語翻譯】 現代漢語譯本：'我所行。'如果比丘過多地執著于這三者，並說'這是我所執著的'。第四種是自稱'我常常保持平等心'，卻又害怕生死，這就是沙門自誇自己持戒的行為。
佛告訴迦葉：'禁戒沒有形狀，不執著於三界，是無常的、無我的、無人的、無命的、無意的、無名無稱的、無變化的、沒有教導者的，無所從來，無所從去，沒有形狀，沒有滅亡，身體沒有犯戒，口沒有犯戒，心沒有犯戒，不屬於世間，無法計算，不依附於世事，既沒有戒律也沒有念頭，也沒有敗壞，這才是真正的禁戒。'
這時佛說：'禁戒沒有瑕疵，也沒有執著。持戒的人沒有瞋恚，內心安定，走向解脫的道路，這才是持戒。不貪愛身形，不貪愛壽命，也不迷戀於五道（五道：地獄、餓鬼、畜生、人、天），完全明白並進入佛道中，這才是持戒。既不在中間，也不在邊緣，不執著也不轉變，就像虛空中的風一樣，這才是持戒。這才是沒有種姓的人擁有堅定之心，既沒有執著也沒有我，具有天人的相貌。明白這些道理的人，才是真正清凈地持戒，不改變禁戒，不自高自大，常常想要守護正道持戒。像這樣沒有而又超越的人嗎？沒有這樣的人會相信空性，跟隨佛的教導而不被污染，從世間的黑暗中進入光明，不執著于任何地方，也不執著於三界（三界：欲界、色界、無色界）。這就是戒法。'
佛說完這戒法，三萬三千諸天和人民都證得了須陀洹道（須陀洹道：小乘四果中的初果），八百沙門因為這個因緣，理解了佛法而得到解脫，他們的智慧就是這樣修行的。
《佛說迦葉禁戒經》
【English Translation】 English version: 'What I practice.' If a Bhikshu (monk) is overly attached to these three things and says, 'This is what I am attached to.' The fourth is claiming, 'I always maintain an equal mind,' yet fearing birth and death. This is a Shramana (ascetic) boasting about their adherence to precepts.
The Buddha said to Kashyapa (one of the principal disciples of the Buddha): 'Precepts have no form, are not attached to the three realms (three realms: desire realm, form realm, formless realm), are impermanent, without self, without person, without life, without intention, without name or title, without transformation, without a teacher, with no coming from anywhere, no going from anywhere, without form, without extinction, the body commits no offense, the mouth commits no offense, the mind commits no offense, not belonging to the world, cannot be calculated, not dwelling on worldly affairs, neither having precepts nor thoughts, nor decay. This is what is called true precepts.'
At that time, the Buddha said: 'Precepts have no flaws or attachments. One who holds precepts has no anger, is stable in mind, and walks the path to liberation. This is holding precepts. Not loving the body, not loving life, nor delighting in the five paths (five paths: hell, hungry ghosts, animals, humans, gods), fully understanding and entering the Buddha's path, this is holding precepts. Neither in the middle nor on the edge, not attached nor transformed, like the wind in the empty sky, this is holding precepts. This is what is called a person without lineage having a steadfast mind, without attachment and without self, having the appearance of a Deva (god). One who understands these principles is truly purely holding precepts, not changing the precepts, not being arrogant, always desiring to guard the path and hold precepts. Is there anyone who can pass beyond like this without existence? There is no such person who believes in emptiness, follows the Buddha's teachings without being defiled, entering from the darkness of the world into the light, not dwelling anywhere, nor attached to the three realms. This is the Dharma (law) of precepts.'
After the Buddha spoke this Dharma of precepts, thirty-three thousand Devas (gods) and people all attained the Srotaapanna (stream-enterer) path (Srotaapanna: the first of the four stages of enlightenment in Theravada Buddhism), and eight hundred Shramanas (ascetics) understood the Dharma through this cause and attained liberation, practicing wisdom in this way.
'The Sutra of Kashyapa's Precepts Spoken by the Buddha'