The Long Āgama Sūtra 25: 倮形梵志經

25.1

（二五）佛說長阿含第三分倮形梵志經第六

(25) Sūtra on the Naked Brahmacārin, the Sixth in the Third Section of the Dīrghāgama Spoken by the Buddha

Thus I have heard: One time, the Buddha was staying at the deer preserve near Karṇakāṣṭha of [Ujuññā]. He was accompanied by a large assembly of 1,250 monks.

25.2

如是我聞：

Thus have I heard:

25.3

一時，佛在委若國金槃鹿野林中，與大比丘眾千二百五十人俱。

At one time, the Buddha was staying in the Deer Park of Suvarṇaprastha in the country of Vrji, together with a great assembly of 1,250 bhikṣus.

25.4

時，有倮形梵志姓迦葉，詣世尊所，問訊已，一面坐。倮形迦葉白佛言：「我聞沙門瞿曇呵責一切諸祭祀法，罵諸苦行人以為弊穢。瞿曇！若有言：『沙門瞿曇呵責一切諸祭祀法，罵苦行人以為弊穢。』作此言者，是為法語，法法成就，不誹謗沙門瞿曇耶？」

At that time, there was a naked brahmacārin of the Kāśyapa clan who went to the Bhagavat's presence. Having exchanged greetings, he sat to one side. The naked Kāśyapa said to the Buddha, "I have heard that the śramaṇa Gautama reproaches all rites of sacrifice, and curses practitioners of austerities as base and defiled. Gautama! If someone says: 'The śramaṇa Gautama reproaches all rites of sacrifice, and curses practitioners of austerities as base and defiled'—are those who make this statement speaking in accordance with the Dharma, accomplished in the Dharma of phenomena, and not slandering the śramaṇa Gautama?"

A naked wanderer from the Kāśyapa clan visited the Bhagavān. After they exchanged greetings, he sat to one side. That naked Kāśyapa said to the Buddha, “I hear that the ascetic Gautama criticizes all ritual practices and rebukes other ascetics, considering them corrupt. Gautama, suppose someone said, ‘The ascetic Gautama criticizes all the ritual practices and rebukes other ascetics, considering them corrupt.’ If someone says this is Dharma speech that accomplishes the teachings, would they not be slandering the ascetic Gautama?”

25.5

佛言：「迦葉！彼若言：『沙門瞿曇呵責一切諸祭祀法，罵苦行人以為弊穢。』者，彼非法言，非法法成就，為誹謗我，非誠實言。所以者何？迦葉！我見彼等苦行人，有身壞命終，墮地獄中者；又見苦行人身壞命終，生天善處者；或見苦行人樂為苦行，身壞命終，生地獄中者；或見苦行人樂為苦行，身壞命終，生天善處者。迦葉！我於此二趣所受報處，盡知盡見，我寧可呵責諸苦行者以為弊穢耶？我正說是，彼則言非，我正說非，彼則言是。迦葉！有法沙門、婆羅門同，有法沙門、婆羅門不同。迦葉！彼不同者，我則捨置，以此法不與沙門、婆羅門同故。

The Buddha said: “Kāśyapa, if they say, ‘The śramaṇa Gautama censures all sacrificial rites and reviles all ascetics as filthy and vile,’ that is not speech according to Dharma, nor is it accomplished in accordance with the Dharma; it slanders me and is untruthful speech. Why is this? Kāśyapa, I see those ascetics: there are those who, when the body breaks up and life ends, fall into hell; and I also see ascetics who, when the body breaks up and life ends, are born in the good destination of the heavens. Or I see ascetics who delight in practicing austerities, and when the body breaks up and life ends, are born in hell; or I see ascetics who delight in practicing austerities, and when the body breaks up and life ends, are born in the good destination of the heavens. Kāśyapa, regarding these two destinies where retributions are experienced, I completely know and completely see them; how could I ever censure all ascetics as filthy and vile? When I truly declare something to be right, they say it is wrong; when I truly declare something to be wrong, they say it is right. Kāśyapa, there are teachings in which śramaṇas and brāhmaṇas agree, and there are teachings in which śramaṇas and brāhmaṇas do not agree. Kāśyapa, those on which they do not agree, I set aside, because such teachings are not agreed upon by śramaṇas and brāhmaṇas.

The Buddha replied, “Kāśyapa, suppose someone said, ‘The ascetic Gautama criticizes all ritual practices and rebukes other ascetics, considering them corrupt.’ That wouldn’t be Dharma speech that accomplishes the teachings. They would be slandering me, for it’s not a true statement. Why is that?

“Kāśyapa, I’ve seen those ascetics fall into hell when their bodies broke up and their lives ended. I’ve also seen ascetics born in a heavenly good place when their bodies broke up and their lives ended. Sometimes, I’ve seen ascetics who enjoyed the ascetic practices born in hell when their bodies broke up and their lives ended. Sometimes, I’ve seen ascetics who enjoyed the ascetic practices born in a heavenly good place.

“Kāśyapa, I fully know and fully see these two destinies that are places gotten as rewards. Why would I want to rebuke all those ascetics and consider them corrupt? When I correctly say ‘Yes,’ they then say ‘No.’ When I correctly say ‘No,’ they say ‘Yes.’ Kāśyapa, there are ascetics and priests who equally possess the way, and there are ascetics and priest who don’t equally possess the way. Kāśyapa, those who aren’t equal are the ones that I set aside because their teaching isn’t shared with ascetics and priests equally.

25.6

「迦葉！彼有智者作如是觀，沙門瞿曇於不善法、重濁、黑冥、非賢聖法，彼異眾師於不善法、重濁、黑冥、非賢聖法，誰能堪任滅此法者？迦葉！彼有智者作是觀時，如是知見，唯沙門瞿曇能滅是法。迦葉！彼有智者作如是觀，如是推求，如是論時，我於此中則有名稱。

“Kāśyapa, when a wise person contemplates in this way: ‘Between the śramaṇa Gautama regarding unwholesome, heavy and turgid, dark, and non-noble phenomena, and those teachers of other sects regarding unwholesome, heavy and turgid, dark, and non-noble phenomena, who is competent to eliminate these phenomena?’ Kāśyapa, when that wise person contemplates in this way, he knows and sees thus: ‘Only the śramaṇa Gautama is competent to eliminate these phenomena.’ Kāśyapa, when that wise person contemplates in this way, investigates in this way, and debates in this way, my renown increases therein.

“Kāśyapa, those who are wise make this observation: ‘When the ascetic Gautama had unskillful qualities, quite defiled, dark, and ignoble and when other teachers had the same qualities, which of them was capable of destroying these qualities?’ Kāśyapa, when the wise make this observation, they thus know and see that only the ascetic Gautama was able to destroy these qualities. Kāśyapa, when those who are wise make this observation, inquire into this, and discuss this, I’m the one who they name as being so.

25.7

「復次，迦葉！彼有智者作如是觀，沙門瞿曇弟子於不善法、重濁、黑冥、非賢聖法，彼異眾師弟子於不善法、重濁、黑冥、非賢聖法，誰能堪任滅此法者？迦葉！彼有智者作如是觀，如是知見，唯沙門瞿曇弟子能滅是法。迦葉！彼有智者作如是觀，如是推求，如是論時，我弟子則得名稱。

“Furthermore, Kāśyapa, when a wise person contemplates in this way: ‘Between the disciples of the śramaṇa Gautama regarding unwholesome, heavy and turgid, dark, and non-noble phenomena, and the disciples of those teachers of other sects regarding unwholesome, heavy and turgid, dark, and non-noble phenomena, who is competent to eliminate these phenomena?’ Kāśyapa, when that wise person contemplates in this way, he knows and sees thus: ‘Only the disciples of the śramaṇa Gautama are competent to eliminate these phenomena.’ Kāśyapa, when that wise person contemplates in this way, investigates in this way, and debates in this way, the renown of my disciples is attained.

“Furthermore, Kāśyapa, those who are wise make this observation: ‘When the ascetic Gautama’s disciples have unskillful qualities, quite defiled, dark, and ignoble and the disciple of other teachers have the same qualities, which of them is capable of destroying these qualities? Kāśyapa, when those who are wise make this observation, they thus know and see: ‘The ascetic Gautama’s disciples are able to destroy these qualities.’ Kāśyapa, when the wise make this observation, inquire into this, and discuss this, my disciples are who they name.

25.8

「復次，迦葉！彼有智者作如是觀，沙門瞿曇於諸善法、清白、微妙及賢聖法，彼異眾師於諸善法、清白、微妙及賢聖法，誰能堪任增廣修行者？迦葉！彼有智者作如是觀，如是知見，唯有沙門瞿曇堪任增長修行是法。迦葉！彼有智者作如是觀，如是推求，如是論時，我於此中則有名稱。

“Furthermore, Kāśyapa, when a wise person contemplates in this way: ‘Between the śramaṇa Gautama regarding wholesome, pure, subtle, and noble phenomena, and those teachers of other sects regarding wholesome, pure, subtle, and noble phenomena, who is competent to increase and cultivate them?’ Kāśyapa, when that wise person contemplates in this way, he knows and sees thus: ‘Only the śramaṇa Gautama is competent to increase and cultivate these phenomena.’ Kāśyapa, when that wise person contemplates in this way, investigates in this way, and debates in this way, my renown increases therein.

“Furthermore, Kāśyapa, those who are wise make this observation, ‘The ascetic Gautama has skillful qualities, pristine, sublime, and noble and other teachers have the same qualities. Which of them is capable of cultivating and making them grow?’ Kāśyapa, when the wise make this observation, they thus know and see: ‘Only the ascetic Gautama is capable of cultivating these qualities and making them grow.’ Kāśyapa, when the wise make this observation, inquire into this, and discuss this, I’m the one who they name as being so.

25.9

「迦葉！彼有智者作如是觀，沙門瞿曇弟子於諸善法、清白、微妙及賢聖法，彼異眾師弟子於諸善法、清白、微妙及賢聖法，誰能堪任增長修行者？迦葉！彼有智者作如是觀，如是知見，唯有沙門瞿曇弟子能堪任增長修行是法。迦葉！彼有智者作如是觀，如是推求，如是論時，於我弟子則有名稱。迦葉！有道有迹，比丘於中修行，則自知自見，沙門瞿曇時說、實說、義說、法說、律說。

“Kāśyapa, when a wise person contemplates in this way: ‘Between the disciples of the śramaṇa Gautama regarding wholesome, pure, subtle, and noble phenomena, and the disciples of those teachers of other sects regarding wholesome, pure, subtle, and noble phenomena, who is competent to increase and cultivate them?’ Kāśyapa, when that wise person contemplates in this way, he knows and sees thus: ‘Only the disciples of the śramaṇa Gautama are competent to increase and cultivate these phenomena.’ Kāśyapa, when that wise person contemplates in this way, investigates in this way, and debates in this way, my disciples gain renown. Kāśyapa, there is a path and there are footsteps in which, when a bhikṣu practices them, he knows and sees for himself that the śramaṇa Gautama speaks in due season, speaks what is true, speaks what is meaningful, speaks the Dharma, and speaks the Vinaya.

“Kāśyapa, those who are wise make this observation: ‘When the ascetic Gautama’s disciples have skillful qualities, pristine, sublime, and noble, and the disciples of other teachers have the same qualities, which of them is capable of cultivating them and making them grow?’ Kāśyapa, when the wise make this observation, they thus know and see, ‘Only the ascetic Gautama’s disciples are capable of cultivating these qualities and making them grow.’ Kāśyapa, when the wise make this observation, inquire into this, and discuss this, my disciples are who they name.

“Kāśyapa, there’s a path and a way that a monk cultivates, and then he himself will know and see: ‘The ascetic Gautama’s speech is timely, genuine, meaningful, the teaching, and the discipline.’ Kāśyapa, what is the path and what are the way that a monk cultivates, and then he himself will know and see: ‘The ascetic Gautama’s speech is timely, genuine, meaningful, the teaching, and the discipline’?

25.10

「迦葉！何等是道？何等是迹？比丘於中修行，自知自見，沙門瞿曇時說、實說、義說、法說、律說。迦葉！於是比丘修念覺意，依止息，依無欲，依出要；修法、精進、喜、猗、定、捨覺意，依止息，依無欲，依出要。迦葉！是為道，是為迹，比丘於中修行，自知自見，沙門瞿曇時說、實說、義說、法說、律說。」

“Kāśyapa, what is the path? What are the footsteps in which, when a bhikṣu practices them, he knows and sees for himself that the śramaṇa Gautama speaks in due season, speaks what is true, speaks what is meaningful, speaks the Dharma, and speaks the Vinaya? Kāśyapa, herein a bhikṣu develops the awakening factor of mindfulness, relying on seclusion, relying on dispassion, relying on cessation, tending toward relinquishment; he develops the awakening factors of investigation of phenomena, energy, joy, tranquility, concentration, and equanimity, relying on seclusion, relying on dispassion, relying on cessation, tending toward relinquishment. Kāśyapa, this is the path, these are the footsteps in which, when a bhikṣu practices them, he knows and sees for himself that the śramaṇa Gautama speaks in due season, speaks what is true, speaks what is meaningful, speaks the Dharma, and speaks the Vinaya.”

“Kāśyapa, a monk cultivates the awakening factor of mindfulness based on stopping, lack of desire, and escape. He cultivates the awakening factor of the teaching … effort … joy … calm … samādhi … equanimity based on stopping, lack of desire, and escape. Kāśyapa, this is the path and the way that a monk cultivates, and then he himself will know and see: ‘The ascetic Gautama’s speech is timely, genuine, meaningful, the teaching, and the discipline.”

25.11

迦葉言：「瞿曇！唯有是道、是迹，比丘於中修行，自知自見。沙門瞿曇時說、實說、義說、法說、律說。但苦行穢污，有得婆羅門名，有得沙門名。何等是苦行穢污，有得婆羅門名，有得沙門名？瞿曇！離服倮形，以手自障蔽，不受夜食，不受朽食，不受兩壁中間食，不受二人中間食，不受兩刀中間食，不受兩杇中間食，不受共食家食，不受懷姙家食，狗在門前不食其食，不受有蠅家食，不受請食。他言先識則不受其飡，不食魚，不食肉，不飲酒，不兩器食，一飡一咽，至七飡止，受人益食，不過七益，或一日一食，或二日、三日、四日、五日、六日、七日一食。或復食果，或復食莠，或食飯汁，或食麻米，或食𥠆稻，或食牛糞，或食鹿糞，或食樹根枝葉花實，或食自落果；或披衣，或披莎衣，或衣樹皮，或草襜身，或衣鹿皮，或留髮，或被毛編，或著塚間衣；或有常舉手者，或不坐床席，或有常蹲者，或有剃髮留髭鬚者，或有臥荊棘上者，或有臥果蓏上者，或有倮形臥牛糞上者；或一日三浴，或一夜三浴，以無數苦，苦役此身。瞿曇！是為苦行穢污，或得沙門名，或得婆羅門名。」

Kāśyapa said: “Gautama, is it only by this path and these footsteps that, when a bhikṣu practices them, he knows and sees for himself that the śramaṇa Gautama speaks in due season, speaks what is true, speaks what is meaningful, speaks the Dharma, and speaks the Vinaya? But through filthy austerities, some gain the name of brāhmaṇa, and some gain the name of śramaṇa. What are the filthy austerities through which some gain the name of brāhmaṇa, and some gain the name of śramaṇa? Gautama, discarding clothes and going naked, screening oneself with one's hands; not accepting food at night; not accepting rotten food; not accepting food from between two walls; not accepting food from between two persons; not accepting food from between two knives; not accepting food from between two pestles; not accepting food from a household eating together; not accepting food from a household with a pregnant woman; not accepting food where a dog stands at the gate; not accepting food from a household with flies; not accepting invited food; if someone says they already know him, not accepting their food; not eating fish; not eating meat; not drinking liquor; not eating from two vessels; taking only one morsel and one swallow, up to a limit of seven morsels; accepting food added by others not exceeding seven additions; or eating once a day, or eating once every two, three, four, five, six, or seven days; or feeding on fruits; or feeding on weeds; or drinking gruel; or feeding on hemp rice; or feeding on discard rice; or feeding on cow dung; or feeding on deer dung; or feeding on tree roots, branches, leaves, flowers, and fruits; or feeding on fallen fruits; or wearing coarse robes; or wearing grass garments; or wearing tree bark; or covering the body with thatch; or wearing deer skins; or keeping long hair; or wearing plaited hair; or wearing cemetery shrouds; or constantly raising one's arms; or not sitting on beds or mats; or constantly squatting; or shaving the hair while keeping mustache and beard; or lying on thorns; or lying on fruits and gourds; or lying naked on cow dung; or bathing three times by day, or bathing three times by night, tormenting this body with countless afflictions. Gautama, these are the filthy austerities through which some gain the name of śramaṇa, and some gain the name of brāhmaṇa.”

Kāśyapa said, “Gautama, there’s only this path and this way that a monk cultivates, and then he himself knows and sees: ‘The ascetic Gautama’s speech is timely, genuine, meaningful, the teaching, and the discipline.’ It’s only the dirty ascetic practices that make it possible to be named a priest or an ascetic. What dirty ascetic practices make it possible to be named a priest or an ascetic?

“Gautama, they part with clothing and go naked, covering themselves with their hands. They don’t accept food in pots or bowls. They don’t accept food while between two walls, between two people, between two blades, or between two bowls. They don’t accept food when a family is eating together, when there’s a pregnancy in the household, when they see a dog at the door, or when a home has many flies.

“They don’t accept invitations to meals or food from someone who says they know them. They don’t eat fish or meat and don’t drink wine. They don’t take two bowls of food, considering one swallow to be a meal up to seven meals and stopping. When they accept a person’s beneficial food, they don’t do so more than seven times. Sometimes, they eat one meal a day or one every two days, three days, four days, five days, six days, or seven days.

“Sometimes, they eat fruit or weeds and drink juice. They eat flax seed, rice, long-grain rice, cow dung, deer dung, tree roots, branches, leaves, and fruit, or fruit that has fallen naturally.

“Sometimes, they wear clothes, throw on sedge as clothes, wear tree bark, curtain yourselves in grass, or wear deerskin. Sometimes, they fasten head hair to themselves, wear plaited hair, or wear clothes from a charnel ground.

“Sometimes, they keep your arms raised all the time, don’t sit on couches or mats, or crouch all the time. Sometimes, they cut their hair and fasten it to their beard, lie on thorns, lie on fruits and berries, or lie naked on cow dung. Sometimes, they bath three times a day or three times a night. They torment their bodies with these countless hardships. Gautama, these are the dirty practices that make it possible to be named a priest or ascetic.”

25.12

佛言：「迦葉！離服倮形者，以無數方便苦役此身，彼戒不具足，見不具足，不能勤修，亦不廣普。」

The Buddha said: “Kāśyapa, those who discard clothes and go naked, tormenting this body through countless means, are not complete in morality, not complete in view, incapable of diligent cultivation, nor is it widespread.”

The Buddha said, “Kāśyapa, parting with clothes and going naked … tormenting one’s body with these countless hardships, their precepts aren’t complete, and their views aren’t complete. They aren’t able to diligently cultivate, and their [teachings] aren’t broad and open.”

25.13

迦葉白佛言：「云何為戒具足？云何為見具足？過諸苦行，微妙第一。」

Kāśyapa said to the Buddha: “What is completeness in morality? What is completeness in view, which surpasses all austerities and is subtly supreme?”

Kāśyapa said to the Buddha, “What are the completion of precepts and completion of views that go beyond the ascetic practices and that are fine and supreme?”

25.14

佛告迦葉：「諦聽，善思念之，當為汝說。」

The Buddha told Kāśyapa: “Listen attentively and consider it well; I shall explain it for you.”

The Buddha told Kāśyapa, “Listen closely, and well consider it. I’ll explain it for you.”

25.15

迦葉言：「唯然。瞿曇！願樂欲聞。」

Kāśyapa said: “Yes, Gautama, I wish and delight to hear it.”

Kāśyapa said, “Very well, Gautama. I’d be glad to hear it.”

25.16

佛告迦葉：「若如來、至真出現於世，乃至四禪，於現法中而得快樂。所以者何？斯由精勤，專念一心，樂於閑靜，不放逸故。迦葉！是為戒具足，見具足，勝諸苦行，微妙第一。」

The Buddha told Kāśyapa: “When a Tathāgata, an Arhat, appears in the world… up to achieving the four dhyānas and attaining happiness in the present life. Why is this? It is because of diligence, single-minded focus, delight in seclusion, and non-negligence. Kāśyapa, this is completeness in morality, completeness in view, surpassing all austerities, subtly supreme.”

The Buddha addressed Kāśyapa, “If a Tathāgata, an Arhat, arises in the world … the four dhyānas, then he attains happiness in the present life. Why is that? These things are a result of diligence, focused attention, unified mind, delighting in quiet seclusion, and not being self-indulgent. Kāśyapa, this is the completion of precepts and completion of views that surpasses the ascetic practices, that’s fine and supreme.”

25.17

迦葉言：「瞿曇！雖曰戒具足，見具足，過諸苦行，微妙第一，但沙門法難，婆羅門法難。」

Kāśyapa said: “Gautama, although you say that completeness in morality and completeness in view surpass all austerities and are subtly supreme, the practice of a śramaṇa is difficult, and the practice of a brāhmaṇa is difficult.”

Kāśyapa said, “Gautama, although you say this completion of precepts and completion of views surpasses the ascetic practices and is fine and supreme, it’s only being an ascetic or priest that’s difficult.”

25.18

佛言：「迦葉！此是世間不共法。所謂沙門法、婆羅門法難，迦葉！乃至優婆夷亦能知此法。離服倮形，乃至無數方便苦役此身，但不知其心：為有恚心、為無恚心，有恨心、無恨心，有害心、無害心？若知此心者，不名沙門、婆羅門，為已不知故，沙門、婆羅門為難。」

The Buddha said: “Kāśyapa, this is an uncommon matter in the world. As for what is said that the practice of a śramaṇa and the practice of a brāhmaṇa are difficult—Kāśyapa, even an upāsikā can understand this practice: discarding clothes and going naked, up to tormenting this body through countless means. But one does not know their mind: whether it has ill will or lacks ill will, has resentment or lacks resentment, has the intention to harm or lacks the intention to harm. If this mind were known, they would not be called a śramaṇa or a brāhmaṇa; it is because it is not known that being a śramaṇa or a brāhmaṇa is considered difficult.”

The Buddha said, “Kāśyapa, this is world’s special teaching, that the teachings of ascetics and priests are difficult. Kāśyapa, even a laywoman can understand these teachings. Parting with clothing and going naked … tormenting one’s body with these countless hardships, a person still doesn’t understand their mind: ‘Am I angry or not … resentful or not … harmful or not?’ If someone knows these mental states, they aren’t named ascetics or priests. It’s because they don’t understand themselves that being an ascetic or priest is difficult.”

25.19

爾時，迦葉白佛言：「何等是沙門、何等是婆羅門，戒具足、見具足，為上為勝，微妙第一？」

Then, Kāśyapa said to the Buddha: “What is a śramaṇa, what is a brāhmaṇa who is complete in morality and complete in view, supreme, superior, and subtly foremost?”

Kāśyapa then said to the Buddha, “What’s an ascetic or a priest like whose precepts and views are complete and who’s higher, superior, fine, and supreme?”

25.20

佛告迦葉：「諦聽，諦聽，善思念之，當為汝說。」

The Buddha told Kāśyapa: “Listen attentively, listen attentively, and consider it well; I shall explain it for you.”

The Buddha told Kāśyapa, “Listen closely, listen closely! Consider it well. I will explain this for you.”

25.21

迦葉言：「唯然。瞿曇！願樂欲聞。」

Kāśyapa said: “Yes, Gautama, I wish and delight to hear it.”

Kāśyapa said, “Very well, Gautama. I’d be glad to hear it.”

25.22

佛言：「迦葉！彼比丘以三昧心，乃至得三明，滅諸癡冥，生智慧明，所謂漏盡智生。所以者何？斯由精勤，專念不忘，樂獨閑靜，不放逸故。迦葉！此名沙門、婆羅門，戒具足、見具足，最勝最上，微妙第一。」

The Buddha said: “Kāśyapa, that bhikṣu, with a mind in samādhi… up to attaining the three knowledges, destroying all darkness of delusion, and giving rise to the brightness of wisdom, namely the arising of the knowledge of the exhaustion of taints. Why is this? It is because of diligence, unforgetful mindfulness, delighting in solitary seclusion, and non-negligence. Kāśyapa, this is called a śramaṇa, a brāhmaṇa complete in morality and complete in view, most supreme, most superior, and subtly foremost.”

The Buddha said, “Kāśyapa, with samādhi of mind, a monk … attains the three insights, destroys the darkness of delusions, and produces the light of wisdom. This is called producing the knowledge that the contaminants have ended. Why is that? These things are a result of diligence, focused attention, not being forgetful, delighting in quiet seclusion, and not being self-indulgent. Kāśyapa, this is called an ascetic or priest whose precepts and views are complete, and who’s superior, higher, fine, and supreme.

25.23

迦葉言：「瞿曇！雖言是沙門、婆羅門，見具足、戒具足，為上為勝，微妙第一。但沙門、婆羅門法，甚難！甚難！沙門亦難知，婆羅門亦難知。」

Kāśyapa said: “Gautama, although you say such a śramaṇa or brāhmaṇa is complete in view and complete in morality, supreme, superior, and subtly foremost, the practice of a śramaṇa or brāhmaṇa is extremely difficult, extremely difficult! A śramaṇa is also hard to know; a brāhmaṇa is also hard to know.”

Kāśyapa said, “Gautama, although you say this is an ascetic or priest whose views and precepts are complete and who’s higher, superior, fine, and supreme, it’s only being an ascetic or priest that’s exceedingly difficult. It’s exceedingly difficult! An ascetic is also hard to know, and a priest is also hard to know.”

25.24

佛告迦葉：「優婆塞亦能修行此法。」白言：「我從今日能離服倮形，乃至以無數方便苦役此身，不可以此行名為沙門、婆羅門，若當以此行名為沙門、婆羅門者，不得言沙門甚難！婆羅門甚難！不以此行為沙門、婆羅門故，言沙門甚難！婆羅門甚難！」

The Buddha told Kāśyapa: “Even an upāsaka could cultivate such practices,” saying, ‘From this day forward I can discard clothes and go naked, up to tormenting this body through countless means.’ One cannot by such practices be called a śramaṇa or a brāhmaṇa. If one could be called a śramaṇa or a brāhmaṇa by such practices, one could not say that being a śramaṇa is extremely difficult or being a brāhmaṇa is extremely difficult. It is precisely because one is not made a śramaṇa or a brāhmaṇa by such practices that it is said that being a śramaṇa is extremely difficult and being a brāhmaṇa is extremely difficult.”

The Buddha told Kāśyapa, “A layman can cultivate this teaching, too. Someone who says ‘From this day forward, I will part with clothing and go naked … and torment my body with these countless hardships’ can’t be called an ascetic or a priest on account of these practices. If they were called an ascetic or priest because of these practices, it couldn’t be said, ‘Being an ascetic is exceedingly difficult! Being a priest is exceedingly difficult!’ That isn’t possible to say on account of these practices of ascetics and priests, ‘Being an ascetic is exceedingly difficult! Being a priest is exceedingly difficult!’”

25.25

佛告迦葉：「我昔一時在羅閱祇，於高山七葉窟中，曾為尼俱陀梵志說清淨苦行。時梵志生歡喜心，得清淨信，供養我、稱讚我，第一供養稱讚於我。」

The Buddha told Kāśyapa: “Formerly, when I was in Rājagṛha, in the Saptaparṇa Cave on the high mountain, I once expounded the pure ascetic practices to the brahmacārin Nigrodha. At that time, the brahmacārin gave rise to joy, attained pure faith, and offered to me and praised me, rendering the foremost offering and praise to me.”

The Buddha told Kāśyapa, “There was once a time I was in Rājagṛha, staying at Saptaparṇa Cave near Mount Vaibhāra. There, I explained to that wanderer Nigrodha the pure ascetic practices. That wanderer rejoiced, attained pure faith, gave offerings to me, praised me, and gave his best offerings and praise to me.”

25.26

迦葉言：「瞿曇！誰於瞿曇不生第一歡喜、淨信、供養、稱讚者？我今於瞿曇亦生第一歡喜，得清淨信，供養、稱讚，歸依瞿曇。」

Kāśyapa said: “Gautama, who would not generate foremost joy, pure faith, offerings, and praise toward Gautama? I now also generate foremost joy toward Gautama, attain pure faith, make offerings, utter praise, and take refuge in Gautama.”

Kāśyapa said, “Gautama, who hasn’t Gautama made rejoice greatly, attain pure faith, make offerings, and praise him? Now, Gautama has made me rejoice, attain pure faith, make offerings, and praise him. I take refuge in Gautama.”

25.27

佛告迦葉：「諸世間諸所有戒，無有與此增上戒等者，況欲出其上？諸有三昧、智慧、解脫、見解脫慧，無有與此增上三昧、智慧、解脫、見解脫慧等者，況欲出其上？迦葉！所謂師子者，是如來、至真、等正覺，如來於大眾中廣說法時，自在無畏，故號師子。云何，迦葉！汝謂如來師子吼時不勇捍耶？勿造斯觀，如來師子吼勇捍無畏。迦葉！汝謂如來勇捍師子吼時不在大眾中耶？勿造斯觀，如來在大眾中勇捍師子吼。迦葉！汝謂如來在大眾中作師子吼不能說法耶？勿造斯觀。所以者何？如來在大眾中勇捍無畏，作師子吼，善能說法。

The Buddha told Kāśyapa: “Among all the moralities in all the worlds, there is none equal to this higher morality, let alone surpassing it. Among all samādhis, wisdom, liberation, and wisdom of the vision of liberation, there is none equal to this higher samādhi, wisdom, liberation, and wisdom of the vision of liberation, let alone surpassing it. Kāśyapa, that which is called ‘lion’ refers to the Tathāgata, the Arhat, the Samyaksaṃbuddha. When the Tathāgata expounds the Dharma extensively amid the great assembly, he is sovereign and fearless; therefore he is called a lion. What do you think, Kāśyapa? Do you suppose that when the Tathāgata roars the lion's roar, he is not valiant? Do not hold such a view; the Tathāgata's lion's roar is valiant and fearless. Kāśyapa, do you suppose that when the Tathāgata roars the valiant lion's roar, he is not in the midst of the great assembly? Do not hold such a view; the Tathāgata roars the valiant lion's roar right in the midst of the great assembly. Kāśyapa, do you suppose that when the Tathāgata makes the lion's roar in the midst of the great assembly, he cannot expound the Dharma? Do not hold such a view. Why is this? The Tathāgata, valiant and fearless in the midst of the great assembly, makes the lion's roar and is skillfully able to expound the Dharma.”

The Buddha told Kāśyapa, “Those precepts possessed by the world don’t possess or accompany the higher precepts, and the rest. How could they want to produce anything higher? They possess samādhi, wisdom, and liberation, and have seen the liberation of wisdom, but they don’t possess or accompany these higher samādhi, wisdom, liberation, and seeing the liberation of wisdom. How could they want to produce anything higher?

“Kāśyapa, the Tathāgata, Arhat, and Completely Awakened One is a lion. When he teachings Dharma in detail in a great assembly, he’s sovereign and fearless, so he’s called a lion.

“How is it, Kāśyapa? Would you say that Tathāgata isn’t courageous when he roars the lion’s roar? Don’t imagine this. The Tathāgata’s lion’s roar is courageous and fearless.

“Kāśyapa, would you say the Tathāgata’s courageous and fearless lion’s roar isn’t done in a large assembly? Don’t imagine this. The Tathāgata courageously roars the lion’s roar in a large assembly.

“Kāśyapa, would you say that the Tathāgata doesn’t teach the Dharma when he courageously roars the lion’s roar in a large assembly? Don’t imagine this. Why is that? The Tathāgata skillfully teaches the Dharma when he courageously and fearlessly roars the lion’s roar in a large assembly.

25.28

「云何，迦葉！汝謂如來於大眾中勇捍無畏，為師子吼，善能說法，眾會聽者不一心耶？勿造斯觀。所以者何？如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽。云何，迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽，而不歡喜信受行耶？勿造斯觀。所以者何？如來在大眾中勇捍多力，能師子吼，善能說法，諸來會者皆一心聽，歡喜信受。迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者歡喜信受，而不供養耶？勿造斯觀，如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽，歡喜信受，而設供養。

"What do you think, Kāśyapa? Do you suppose that when the Tathāgata, valiant and fearless amidst the great assembly, roars the lion's roar and is well able to expound the Dharma, the listeners in the gathering do not listen single-mindedly? Do not form such a view. Why is that? When the Tathāgata, valiant and fearless amidst the great assembly, roars the lion's roar and is well able to expound the Dharma, all those who come to the gathering listen single-mindedly. What do you think, Kāśyapa? Do you suppose that when the Tathāgata, valiant and fearless amidst the great assembly, roars the lion's roar and is well able to expound the Dharma, and all those who come to the gathering listen single-mindedly, they yet do not joyfully accept it in faith and practice it? Do not form such a view. Why is that? When the Tathāgata, valiant and mighty amidst the great assembly, can roar the lion's roar and is well able to expound the Dharma, all those who come to the gathering listen single-mindedly, and joyfully accept it in faith. Kāśyapa, do you suppose that when the Tathāgata, valiant and fearless amidst the great assembly, roars the lion's roar and is well able to expound the Dharma, and all those who come to the gathering joyfully accept it in faith, they yet make no offerings? Do not form such a view. When the Tathāgata, valiant and fearless amidst the great assembly, roars the lion's roar and is well able to expound the Dharma, all those who come to the gathering listen single-mindedly, joyfully accept it in faith, and present offerings.

“How is it, Kāśyapa? Would you say that the audience isn’t unified in mind when the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly and skillfully teaches the Dharma? Don’t imagine this. Why is that? When the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly and skillfully teaches the Dharma, the audience is unified in mind.

“How is it, Kāśyapa? Would you say that the audience doesn’t rejoice, believe, and accept it when the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly, skillfully teaches the Dharma, and those present listen with unified minds? Don’t imagine this. Why is that? When the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly, skillfully teaches the Dharma, and the audience that’s present listens with unified minds, they rejoice, believe, and accept it.

“Kāśyapa, would you say that the audience doesn’t make offerings when the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly, skillfully teaches the Dharma, and the audience rejoices, believes, and accepts it? Don’t imagine this. [Why is that?] When the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly, skillfully teaches the Dharma, and the audience rejoices, believes, and accepts it, they make offerings to him.

25.29

「迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，乃至信敬供養，而不剃除鬚髮，服三法衣，出家修道耶？勿造斯觀。所以者何？如來在大眾中勇捍無畏，乃至信敬供養，剃除鬚髮，服三法衣，出家修道。迦葉！汝謂如來在大眾中勇捍無畏，乃至出家修道，而不究竟梵行，至安隱處，無餘泥洹耶？勿造斯觀。所以者何？如來於大眾中勇捍無畏，乃至出家修道，究竟梵行，至安隱處，無餘泥洹。」

"Kāśyapa, do you suppose that when the Tathāgata is valiant and fearless amidst the great assembly, roars the lion's roar, and [inspires others] even to faithfully revere and make offerings, they yet do not shave off their hair and beards, put on the tricīvara, leave household life and cultivate the path? Do not form such a view. Why is that? When the Tathāgata is valiant and fearless amidst the great assembly, [inspiring them] even to faithfully revere and make offerings, [they do] shave off their hair and beards, put on the tricīvara, leave household life and cultivate the path. Kāśyapa, do you suppose that when the Tathāgata is valiant and fearless amidst the great assembly, [inspiring them] even to leave household life and cultivate the path, they yet do not consummate the brahmacarya, reach the place of security, and attain nirvāṇa without remainder? Do not form such a view. Why is that? When the Tathāgata is valiant and fearless amidst the great assembly, [inspiring them] even to leave household life and cultivate the path, they consummate the brahmacarya, reach the place of security, and attain nirvāṇa without remainder."

“Kāśyapa, would you say that the audience doesn’t shave their hair and beard, put on the three Dharma robes, leave home, and cultivate the path when the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly … and they believe, respect, and make offerings? Don’t imagine this. Why is that? When the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly … and they believe, respect, and make offerings, the audience shaves their hair and beard, put on the three Dharma robes, leave home, and cultivate the path.

“Kāśyapa, would you say that the audience doesn’t practice the ultimate religious practice and reach the peaceful abode, which is Nirvāṇa without remainder, when the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly … and they leave home and cultivate the path? Don’t imagine this. Why is that? When the Tathāgata courageously and fearlessly roars the lion’s roar in a large assembly … and they leave home and cultivate the path, the audience does practice the ultimate religious practice and reach a peaceful abode, which is Nirvāṇa without remainder.”

25.30

時，迦葉白佛言：「云何，瞿曇！我得於此法中出家受具戒不？」

Then Kāśyapa said to the Buddha: "How is it, Gautama? May I go forth to pravrajyā and receive full ordination in this Dharma?"

Kāśyapa then said to the Buddha, “How, Gautama, do I leave home and accept the full precepts in this teaching?”

25.31

佛告迦葉：「若異學欲來入我法中出家修道者，當留四月觀察，稱可眾意，然後當得出家受戒。迦葉！雖有是法，亦觀其人耳。」

The Buddha told Kāśyapa: "If a follower of another teaching wishes to enter my Dharma to go forth to pravrajyā and cultivate the path, he must be kept on probation for four months. When he satisfies the assembly's mind, he may then go forth to pravrajyā and receive the precepts. Kāśyapa, although there is such a rule, it also depends on the person."

The Buddha told Kāśyapa, “If someone from another training wishes to enter my teaching, leave home, and cultivate the path, they will wait and be observed for four months and receive the Saṅgha’s assent. Afterward, they can leave home and accept the precepts. Kāśyapa, this is simply because, while there is this teaching, we also observe the person.”

25.32

迦葉言：「若有異學欲來入佛法中修梵行者，當留四月觀察，稱可眾意，然後當得出家受戒。我今能於佛法中四歲觀察，稱可眾意，然後乃出家受戒。」

Kāśyapa said: "If a follower of another teaching wishes to enter the Buddha's Dharma to cultivate the brahmacarya, he must be kept on probation for four months, and only after satisfying the assembly's mind may he go forth to pravrajyā and receive the precepts. I am now able to undergo probation in the Buddha's Dharma for four years, and only after satisfying the assembly's mind will I go forth to pravrajyā and receive the precepts."

Kāśyapa said, “If someone from another training wishes to enter the Buddha’s teaching and cultivate the religious life, they will wait to be observed for four months to assess their many ideas. Afterward, they can leave home and receive the Saṅgha’s assent. Now, I would be willing to wait for four years of observation to enter the Buddha’s teaching to receive the Saṅgha’s assent. Afterward, I’ll leave home and accept the precepts.”

25.33

佛告迦葉：「我已有言，但觀其人耳。」

The Buddha told Kāśyapa: "I have already said that it merely depends on the person."

The Buddha told Kāśyapa, “I would give you my assent, but it’s simply that we observe the person [first].”

25.34

爾時，迦葉即於佛法中出家受具足戒。時，迦葉受戒未久，以淨信心修無上梵行，現法中自身作證，生死已盡，梵行已立，所作已辦，不受後有，即成阿羅漢。

Thereupon, Kāśyapa went forth to pravrajyā and received the full ordination in the Buddha's Dharma. Not long after receiving the precepts, Kāśyapa, with pure faith, cultivated the unsurpassed brahmacarya, realized it for himself in this very life, [knowing]: 'Birth and death have come to an end; the brahmacarya has been established; what had to be done has been done; there will be no further punarbhava.' He immediately became an arhat.

Kāśyapa then left home and accepted the full precepts in the Buddha’s teaching. It wasn’t long after Kāśyapa had accepted the precepts that he was cultivating the unsurpassed religious practice with pure faith. In the present life, he himself realized: “My births have been ended, the religious practice has been established, and the task has been accomplished. I won’t be subject to a later existence.” He had become an arhat.

25.35

爾時，迦葉聞佛所說，歡喜奉行。

At that time, Kāśyapa heard what the Buddha had said, and joyfully put it into practice.

When Kāśyapa heard what the Buddha taught, he rejoiced and approved.