佛垂般涅槃略說教誡經(亦名遺教經)
Sutra of the Buddha's Final Teaching(Also known as the Sutra on the Buddha's Bequeathed Teaching)
後秦龜茲國三藏鳩摩羅什奉 詔譯
Translated by Tripitaka Master Kumarajiva of Later Qin, by Imperial Decree
釋迦牟尼佛初轉法輪，度阿若憍陳如，最後說法度須跋陀羅，所應度者皆已度訖，於娑羅雙樹間將入涅槃。是時中夜寂然無聲，為諸弟子略說法要：「汝等比丘，於我滅後，當尊重珍敬波羅提木叉，如闇遇明、貧人得寶。當知此則是汝大師，若我住世無異此也。持淨戒者，不得販賣貿易、安置田宅、畜養人民奴婢畜生，一切種殖及諸財寶，皆當遠離如避火坑。不得斬伐草木、墾土掘地，合和湯藥、占相吉凶、仰觀星宿推步盈虛、曆數算計，皆所不應。節身時食清淨自活，不得參預世事通致使命，呪術仙藥、結好貴人親厚媟嫚，皆不應作。當自端心正念求度，不得苞藏瑕疵、顯異惑眾。於四供養知量知足，趣得供事不應稸積。此則略說持戒之相。戒是正順解脫之本，故名波羅提木叉。依因此戒，得生諸禪定及滅苦智慧。是故比丘，當持淨戒勿令毀犯。若人能持淨戒，是則能有善法；若無淨戒，諸善功德皆不得生。是以當知，戒為第一安隱功德之所住處。
When Shakyamuni Buddha first turned the wheel of Dharma, he liberated Ajnata Kaundinya. At the end of his teaching, he liberated Subhadra. All those who were to be liberated had been liberated. Between the twin sala trees, he was about to enter parinirvana. At that time, in the middle of the night, all was silent. For his disciples, he briefly explained the essential points of the Dharma:
"All of you bhikkhus, after my passing, you should respect and revere the Pratimoksha as if encountering light in darkness, or as a poor person finding a treasure. You should know that this is your great teacher. If I remained in the world, it would be no different from this.
"Those who uphold pure precepts should not engage in buying and selling, trade, acquiring fields and houses, keeping servants, slaves, or animals. All kinds of cultivation and various forms of wealth should be avoided as one would avoid a pit of fire. They should not cut down trees or plants, dig or plow the earth, mix decoctions or medicines, practice divination for good or bad fortune, observe the stars to predict fortunes, or engage in calendrical calculations and reckoning—all these are not to be done.
"Moderate the body, eat at proper times, and live a pure and simple life. Do not involve yourselves in worldly affairs, undertake official missions, practice spells or magical medicines, curry favor with the noble and powerful, or engage in intimate and frivolous behavior. All these should not be done.
"You should rectify your own minds, maintain right mindfulness, and seek liberation. Do not conceal faults, display supernatural powers to confuse the masses. Regarding the four kinds of offerings, know moderation and be content. Receive only what is necessary for sustenance; do not hoard or accumulate.
"This is a brief explanation of the characteristics of upholding precepts. Precepts are the foundation of rightly following the path to liberation; therefore, they are called Pratimoksha. Relying on these precepts, one can attain various meditative concentrations and the wisdom that extinguishes suffering.
"Therefore, bhikkhus, uphold pure precepts and do not allow them to be violated. If a person can uphold pure precepts, then they can possess wholesome dharmas. Without pure precepts, all wholesome virtues and merits cannot arise. Therefore, you should know: precepts are the foremost dwelling place of peaceful and secure merit."
「汝等比丘，已能住戒當制五根，勿令放逸入於五欲，譬如牧牛之人執杖視之，不令縱逸犯人苗稼。若縱五根，非唯五欲將無崖畔不可制也，亦如惡馬不以轡制，將當牽人墜於坑陷。如被劫害苦止一世，五根賊禍殃及累世，為害甚重，不可不慎。是故智者制而不隨，持之如賊不令縱逸；假令縱之，皆亦不久見其磨滅。此五根者，心為其主。是故汝等當好制心，心之可畏甚於毒蛇、惡獸、怨賊，大火越逸，未足喻也。譬如有人，手執蜜器，動轉輕躁，但觀於蜜不見深坑，譬如狂象無鈎、猿猴得樹，騰躍跳躑，難可禁制，當急挫之無令放逸。縱此心者喪人善事，制之一處無事不辦。是故比丘，當勤精進折伏其心。
O disciples, you who have taken up the precepts must now guard the five senses, preventing them from wandering freely into the realm of the five desires. It is like a herdsman who, holding a staff, watches over his cattle, not allowing them to stray and trample the crops of others. If you let the five senses run loose, not only will the five desires become boundless and uncontrollable, but it will be like a wild horse without a bridle—it will drag its rider into a pit. To be robbed or harmed brings suffering for but one lifetime, yet the harm caused by these five senses—these thieves—brings calamity across many lifetimes. Their harm is profound and must not be taken lightly.
Therefore, the wise restrain them and do not follow their lead. They guard against them as they would guard against thieves, never letting them run wild. Even if they are allowed to wander, it will not be long before their destruction becomes apparent. Among these five senses, the mind is their master. Thus, you must learn to control the mind well. The mind is more fearsome than venomous snakes, fierce beasts, bitter enemies, or a raging wildfire—none can fully describe its danger. It is like a person holding a pot of honey, moving carelessly, seeing only the honey and not the deep pit ahead. It is like a mad elephant without a hook, or a monkey let loose in the trees, leaping and swinging wildly, nearly impossible to restrain. You must subdue it urgently and not let it run free. Letting this mind run wild destroys all good deeds; but if you focus it in one place, there is nothing you cannot accomplish.
Therefore, O disciples, strive diligently and subdue your minds.
「汝等比丘，受諸飲食當如服藥，於好於惡勿生增減，趣得支身以除飢渴。如蜂採花，但取其味不損色香；比丘亦爾，受人供養取自除惱，無得多求壞其善心。譬如智者籌量牛力所堪多少，不令過分以竭其力。
Disciples, when you receive food and drink, regard it as taking medicine. Do not crave for what is delicious or reject what is plain. Take just enough to sustain your body and relieve hunger and thirst. Like a bee gathering nectar from flowers, it takes only the essence without harming their color or fragrance. Similarly, a monk receives offerings to alleviate his own afflictions, and should not seek more, lest he spoil the donor's virtuous intention. It is like a wise person who measures the strength of an ox and does not overload it, so as not to exhaust its power.
「汝等比丘，晝則勤心修習善法，無令失時，初夜後夜亦勿有廢，中夜誦經以自消息，無以睡眠因緣令一生空過無所得也。當念無常之火燒諸世間，早求自度勿睡眠也。諸煩惱賊常伺殺人，甚於怨家，安可睡眠不自驚寤？煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡，當以持戒之鉤早摒除之。睡蛇既出乃可安眠，不出而眠是無慚人也。慚恥之服，於諸莊嚴最為第一，慚如鐵鉤，能制人非法。是故比丘，常當慚恥，無得暫替；若離慚恥則失諸功德。有愧之人則有善法；若無愧者，與諸禽獸無相異也。
Monks, during the day you should diligently cultivate wholesome qualities without wasting time. In the early and late parts of the night, do not be negligent either. In the middle of the night, recite scriptures to soothe your mind. Do not let the opportunity for sleep cause you to pass your entire life in vain, achieving nothing. Always remember that the fire of impermanence burns through all worldly things. Seek your own liberation quickly—do not give in to sleep. The thieves of afflictions constantly watch for a chance to kill you, far worse than any enemy. How can you sleep without waking yourself up in alarm? The poisonous snake of affliction lies sleeping in your heart, like a black snake sleeping in your room. Use the hook of moral discipline to drive it out as soon as possible. Only when the sleeping snake has left can you rest peacefully. To sleep while it is still there is to be shameless. The garment of shame and conscience is the most excellent of all adornments. Shame is like an iron hook that can curb improper behavior. Therefore, monks, you should always maintain a sense of shame and conscience, never letting it slip even for a moment. If you lose shame and conscience, you lose all virtues. One who has a sense of shame will possess wholesome qualities. But one who is without shame is no different from a beast.
「汝等比丘，若有人來節節支解，當自攝心無令瞋恨，亦當護口勿出惡言；若縱恚心，則自妨道、失功德利。忍之為德，持戒苦行所不能及。能行忍者，乃可名為有力大人；若其不能歡喜忍受惡罵之毒如飲甘露者，不名入道智慧人也。所以者何？瞋恚之害能破諸善法、壞好名聞，今世後世人不憙見。當知瞋心甚於猛火，常當防護無令得入，劫功德賊無過瞋恚。白衣受欲非行道人，無法自制，瞋猶可恕；出家行道無欲之人，而懷瞋恚，甚不可也。譬如清冷雲中霹靂起火，非所應也。
Monks, if someone comes and cuts you apart piece by piece, you should calm your mind and not let anger arise. Guard your speech as well—do not utter harsh words. If you give in to anger, you will hinder your own path and lose the merit of your practice. The virtue of patience surpasses even strict discipline and ascetic hardship. Those who can endure hardship with patience are truly powerful individuals. If you cannot joyfully endure cruel abuse as if drinking sweet nectar, you cannot be called a wise person on the path. Why is that? The harm of anger destroys all good practices and ruins a good reputation, making you disliked by others in this life and the next. Know that the mind of anger is fiercer than a raging fire. Always guard against it, never letting it enter. Among the thieves that steal your merit, none is worse than anger. Householders who seek worldly pleasures and do not practice the path may lack self-control—their anger can be somewhat excused. But for those who have left home, practice the path, and are free from desire, harboring anger is utterly unacceptable. It is like lightning in a cool, clear sky—completely out of place.
「汝等比丘，當自摩頭，已捨飾好著壞色衣，執持應器以乞自活，自見如是，若起憍慢當疾滅之。謂長憍慢尚非世俗白衣所宜，何況出家入道之人為解脫故，自降其心而行乞耶？
Monks, you should touch your own shaven heads. You have set aside adornments and fine clothes, donned robes of a simple color, and carry an alms bowl to sustain yourselves through begging. Seeing yourselves in this way, if arrogance arises, you should quickly dispel it. Such pride is not even appropriate for ordinary laypeople—how much less for those who have left home and entered the path of liberation? It is for this reason that you humble your hearts and practice alms-begging.
「汝等比丘，諂曲之心與道相違，是故宜應質直其心。當知諂曲但為欺誑，入道之人則無是處。是故汝等宜應端心，以質直為本。
Monks, a deceitful and crooked mind goes against the Way. Therefore, you should keep your heart straightforward and honest. Know that deceit is nothing but deception—it has no place in one who walks the path. So then, you should correct your minds and take honesty as your foundation.
「汝等比丘，當知多欲之人多求利故，苦惱亦多；少欲之人無求無欲，則無此患。直爾少欲尚應修習，何況少欲能生諸善功德？少欲之人則無諂曲以求人意，亦復不為諸根所牽。行少欲者，心則坦然無所憂畏，觸事有餘常無不足，有少欲者則有涅槃。是名少欲。
"Monks, you should understand that a person with many desires, because they seek so many benefits, also has much suffering and worry. A person with few desires has no seeking and no craving, and thus is free from such troubles. Simply being content with few desires is already something to cultivate, so how much more so when this contentment gives rise to all forms of wholesome virtues? A person with few desires does not stoop to flattery or manipulation to win others' approval, nor is their mind dragged around by the senses. One who practices few desires has a heart that is calm and free, with nothing to fear or fret about. They face everything with a sense of enough, never feeling lacking. One with few desires is already touching Nirvana. This is what is meant by 'few desires.'"
「汝等比丘，若欲脫諸苦惱，當觀知足，知足之法即是富樂安隱之處。知足之人，雖臥地上猶為安樂；不知足者，雖處天堂亦不稱意。不知足者雖富而貧，知足之人雖貧而富。不知足者常為五欲所牽，為知足者之所憐愍。是名知足。
Monks, if you wish to be free from all suffering and distress, you should contemplate contentment. The way of contentment is itself a place of wealth, happiness, and peace. A content person, even while lying on the ground, is still at ease and happy; a discontent person, even living in a heavenly palace, is never satisfied. The discontented, though wealthy, are truly poor; the contented, though poor, are truly rich. The discontented are constantly driven by the five desires, and they are the ones who deserve the compassion of the contented. This is what is called contentment.
「汝等比丘，若求寂靜無為安樂，當離憒閙、獨處閑居，靜處之人帝釋諸天所共敬重。是故當捨己眾他眾，空閑獨處思滅苦本。若樂眾者則受眾惱，譬如大樹眾鳥集之，則有枯折之患。世間縛著沒於眾苦，譬如老象溺泥不能自出。是名遠離。
"Monks, if you seek the tranquility of the still, unconditioned peace, you must leave behind noise and crowds, dwell alone in a quiet place. Those who reside in stillness are respected even by Indra and all the gods. Therefore, let go of your own companions and others, and in solitary quiet, contemplate destroying the root of suffering. Those who delight in company will be troubled by crowds, just as a large tree where many birds gather risks withering or breaking. The world’s attachments mire one in manifold sufferings, like an old elephant stuck in mud, unable to free itself. This is called seclusion.
「汝等比丘，若勤精進則事無難者，是故汝等當勤精進，譬如小水常流則能穿石。若行者之心數數懈廢，譬如鑽火未熱而息，雖欲得火，火難可得。是名精進。
Monks, if you are diligent and persistent, nothing is difficult. Therefore, you should be diligent and persistent. For example, a small stream that flows continuously can wear through stone. If a practitioner's mind often becomes slack or gives up, it is like trying to start a fire by rubbing sticks—stopping before the wood gets hot. Though you want fire, fire will be hard to get. This is called diligence.
「汝等比丘，求善知識、求善護助而不忘念；若不忘念者，諸煩惱賊則不能入。是故汝等常當攝念在心，若失念者則失諸功德。若念力堅強，雖入五欲賊中不為所害，譬如著鎧入陣則無所畏。是名不忘念。
Monks, seek out good spiritual friends, seek their protection and support, and practice mindfulness. If you are mindful, the thieves of afflictions cannot enter your mind. Therefore, you should always gather and hold your thoughts within; if you lose mindfulness, you will lose all your virtues. If your power of mindfulness is strong, even if you find yourself amidst the thieves of the five desires, they will not harm you—just as wearing armor into battle leaves you fearless. This is what is meant by mindfulness.
「汝等比丘，若攝心者心則在定，心在定故能知世間生滅法相。是故汝等常當精勤修集諸定，若得定者心則不亂，譬如惜水之家善治堤塘；行者亦爾，為智慧水故，善修禪定令不漏失。是名為定。
Monks, one who gathers and focuses the mind finds it abiding in stillness. Because the mind is still, it can perceive the true nature of all phenomena in the world—their arising and passing away. Therefore, you should always diligently cultivate and develop these states of stillness. When you attain stillness, your mind will not be disturbed. This is like a family that treasures water carefully tending to its dikes and ponds; in the same way, a practitioner, for the sake of the water of wisdom, cultivates meditation well so that not a drop is lost. This is called stillness.
「汝等比丘，若有智慧則無貪著，常自省察不令有失，是則於我法中能得解脫；若不爾者，既非道人又非白衣，無所名也。實智慧者，則是度老病死海堅牢船也，亦是無明黑闇大明燈也，一切病苦之良藥也，伐煩惱樹者之利斧也。是故汝等當以聞、思、修慧而自增益；若人有智慧之照，雖無天眼而是明見人也。是為智慧。
"Monks, if you possess wisdom, you will have no grasping or attachment. Constantly examine yourselves and do not allow any loss of awareness. Doing so allows you to attain liberation within my teachings. If you do not, you are neither a true practitioner nor an ordinary layperson—there is no name for you.
True wisdom is the sturdy ship that ferries you across the sea of aging, sickness, and death. It is the great, bright lamp that illuminates the darkness of ignorance. It is the excellent medicine for all suffering and affliction. It is the sharp axe that cuts down the tree of afflictions.
Therefore, you should continually increase your wisdom through learning, reflection, and meditative practice. If a person has the illumination of wisdom, even without physical heavenly eyes, they are one who sees clearly.
This is wisdom."
「汝等比丘，若種種戲論其心則亂，雖復出家猶未得脫。是故比丘，當急捨離亂心戲論；若汝欲得寂滅樂者，唯當善滅戲論之患。是名不戲論。
Monks, if you indulge in various frivolous debates and idle speculations, your mind will become disturbed. Even though you have left home to practice the renunciant life, you will still not attain liberation. Therefore, monks, you should quickly abandon these mental disturbances and frivolous debates. If you wish to attain the joy of stillness and peace, you must skillfully put an end to the affliction of such idle talk. This is called non-indulgence in frivolous debate.
「汝等比丘，於諸功德常當一心，捨諸放逸如離怨賊。大悲世尊所欲利益皆以究竟，汝等但當勤而行之。若在山間、若空澤中、若在樹下、閑處靜室，念所受法勿令忘失，常當自勉精進修之，無為空死後致憂悔。我如良醫，知病說藥，服與不服，非醫咎也。又如善導，導人善道，聞之不行，非導過也。汝等若於苦等四諦有所疑者，可疾問之，無得懷疑不求決也。」
Monks, always maintain a single-minded focus on cultivating virtues, and abandon negligence as if fleeing from a venomous enemy. The compassionate World-Honored One has already fully accomplished everything for your benefit; now you need only diligently put it into practice. Whether in the mountains, in an empty wilderness, under a tree, or in a tranquil, quiet room, always keep in mind the teachings you have received—never let them be forgotten. Constantly urge yourselves to practice with diligence, so that you do not die in vain and later fall into regret and sorrow.
I am like a skilled physician who knows the illness and prescribes the medicine. Whether you take it or not is not the doctor's fault. I am also like a kind guide who shows people the right path. If you hear the way but do not walk it, that is not the guide's fault.
If any of you have doubts about the Four Noble Truths—suffering and the rest—you may ask about them quickly. Do not harbor doubts and fail to seek resolution.
爾時世尊如是三唱，人無問者。所以者何？眾無疑故。
At that time, the World-Honored One repeated this three times, but no one asked a question. Why was that? Because there were no doubts among the assembly.
爾時阿㝹樓馱觀察眾心而白佛言：「世尊！月可令熱，日可令冷，佛說四諦不可令異。佛說苦諦真實是苦，不可令樂；集真是因，更無異因；苦若滅者即是因滅，因滅故果滅。滅苦之道實是真道，更無餘道。世尊！是諸比丘於四諦中決定無疑。於此眾中所作未辦者，見佛滅度當有悲感，若有初入法者，聞佛所說即皆得度，譬如夜見電光即得見道；若所作已辦、已度苦海者，但作是念：『世尊滅度，一何疾哉！』」
At that time, Anuruddha observed the minds of the assembly and said to the Buddha: "World-Honored One, the moon could be made hot, the sun could be made cold, but the Four Noble Truths the Buddha has taught cannot be otherwise. The Truth of Suffering the Buddha has taught is truly suffering—it cannot be turned into pleasure. The Truth of the Origin of suffering is truly the cause; there is no other cause. If suffering is extinguished, that comes from the extinguishing of its cause; because the cause is extinguished, the effect is also extinguished. The path that extinguishes suffering is truly the true path; there is no other path. World-Honored One, these monks have no doubt about the Four Noble Truths. Among those here who have not yet completed their work, seeing the Buddha's passing will bring a sense of sorrow. Those who have just entered the Dharma, hearing the Buddha's teaching, will immediately attain liberation—like seeing lightning in the night and instantly finding the path. But for those who have completed their work and already crossed the ocean of suffering, they will only think: 'How swiftly the World-Honored One passes away!'"
阿㝹樓馱雖說是語，眾中皆悉了達四聖諦義。世尊欲令此諸大眾皆得堅固，以大悲心復為眾說：
Although Aniruddha spoke these words, everyone in the assembly had already fully realized the meaning of the Four Noble Truths. The World-Honored One, wishing to strengthen the understanding of all these beings, compassionately spoke again for their benefit:
「汝等比丘，勿懷憂惱。若我住世一劫會亦當滅，會而不離終不可得。自利利人法皆具足，若我久住更無所益。應可度者，若天上人間皆悉已度，其未度者，皆亦已作得度因緣。自今已後，我諸弟子展轉行之，則是如來法身常在而不滅也。是故當知，世皆無常，會必有離，勿懷憂也。世相如是，當勤精進早求解脫，以智慧明滅諸癡闇。世實危脆無牢強者，我今得滅如除惡病。此是應捨罪惡之物，假名為身，沒在生老病死大海，何有智者得除滅之，如殺怨賊而不歡喜？
Monks, do not give in to worry or sorrow. Even if I were to remain in this world for an entire kalpa, my time here would still come to an end. A meeting that never parts is an impossibility. The teachings that benefit both oneself and others are already complete. My remaining longer would bring no further benefit. All those who were ready to be liberated—whether in the heavens or among humans—have already been liberated. As for those not yet liberated, I have established the conditions for their future liberation. From now on, let my disciples carry on my teachings, one after another. This is how the Dharma body of the Tathāgata will remain forever, never to perish.
Thus, you should understand: all things in this world are impermanent. Every meeting must lead to separation. Do not be sorrowful. The nature of the world is like this. Strive diligently and seek liberation early. Let the light of wisdom dispel the darkness of ignorance. This world is truly fragile and unstable—there is nothing strong or permanent here. My passing is like the removal of a vile disease. This body is something to be let go—a heap of defilement, falsely called a "self," drowning in the vast ocean of birth, aging, sickness, and death. What wise person would not rejoice in its elimination, as one would rejoice in killing a hated enemy?
「汝等比丘，常當一心勤求出道，一切世間動不動法，皆是敗壞不安之相。汝等且止，勿得復語，時將欲過，我欲滅度，是我最後之所教誨。」
Monks, always be single-minded, diligently seeking the path of liberation. All the phenomena of this world, whether moving or still, are subject to decay and possess the mark of instability. Now, cease your questioning—do not speak another word. The time is passing, and I am about to enter Parinirvana. This is my final teaching.
佛垂般涅槃略說教誡經
Sutra on the Buddha's Final Teaching