Chinese
大正藏第 12 册 No. 0389 佛垂般涅槃略说教诫经 No. 389 佛垂般涅槃略说教诫经(亦名遗教经) 后秦龟兹国三藏鸠摩罗什奉 诏译 释迦牟尼佛初转法轮，度阿若憍陈如，最后说法度须跋陀罗，所应度者皆已度讫，于娑罗双树间将入涅槃。是时中夜寂然无声，为诸弟子略说法要：“汝等比丘，于我灭后，当尊重珍敬波罗提木叉。如闇遇明、贫人得宝，当知此则是汝大师，若我住世无异此也。持净戒者，不得贩卖贸易、安置田宅、畜养人民奴婢畜生，一切种殖及诸财宝，皆当远离如避火坑。不得斩伐草木、垦土掘地，合和汤药、占相吉凶、仰观星宿推步盈虚历数算计，皆所不应。节身时食清净自活，不得参预世事通致使命，咒术仙药、结好贵人亲厚媟嫚，皆不应作。当自端心正念求度，不得苞藏瑕疵、显异惑众。于四供养知量知足，趣得供事不应稸积，此则略说持戒之相。戒是正顺解脱之本，故名波罗提木叉。依因此戒，得生诸禅定及灭苦智慧。是故比丘，当持净戒勿令毁犯。若人能持净戒，是则能有善法。若无净戒，诸善功德皆不得生。是以当知，戒为第一安隐功德之所住处。 “汝等比丘，已能住戒当制五根，勿令放逸入于五欲。譬如牧牛之人执 现代汉语译本 《佛垂般涅槃略说教诫经》（又名《遗教经》） 后秦龟兹国三藏鸠摩罗什奉诏译 释迦牟尼佛最初转法轮，度化了阿若憍陈如（五比丘之一），最后说法度化了须跋陀罗（佛陀最后度化的弟子），所有应该被度化的人都已经度化完毕，在娑罗双树之间将要进入涅槃。这时，在寂静的午夜，他为弟子们简略地说了佛法的要义：‘你们这些比丘，在我灭度之后，应当尊重珍视波罗提木叉（戒律）。如同在黑暗中遇到光明，贫穷的人得到宝藏一样，应当知道这（戒律）就是你们的老师，如同我住世时一样。持守清净戒律的人，不得进行买卖交易，不得安置田地房产，不得畜养人民奴婢和牲畜，一切种植和各种财宝，都应当远离，如同躲避火坑一样。不得砍伐草木，不得开垦土地挖掘地面，不得调配汤药，不得占卜吉凶，不得仰观星象推算盈亏历数，这些都是不应该做的。应当节制饮食，保持清净的生活，不得参与世俗事务传递信息，不得使用咒术仙药，不得结交权贵，不得亲近轻浮之人，这些都不应该做。应当端正自己的心念，一心求得解脱，不得包藏缺点，不得显异惑众。对于四种供养（饮食、衣服、卧具、医药）应当知量知足，得到供养就足够了，不应该积蓄，这便是简略地说明持戒的相貌。戒律是通向解脱的根本，所以称为波罗提木叉。依靠这戒律，可以生出各种禅定以及灭除痛苦的智慧。因此，比丘们，应当持守清净的戒律，不要让它被毁坏。如果有人能够持守清净的戒律，那么他就能拥有善法。如果没有清净的戒律，各种善的功德都不能产生。因此应当知道，戒律是第一安稳功德的住所。 ‘你们这些比丘，已经能够安住于戒律，就应当制伏五根（眼、耳、鼻、舌、身），不要让它们放纵，进入五欲（色、声、香、味、触）。譬如牧牛的人拿着棍子，不让牛放纵，不让它践踏别人的庄稼。如果放纵五根，就会像脱缰的野马一样，牵引人进入痛苦之中。所以，你们这些比丘，应当谨慎地守护自己的心念，不要让它放纵进入五欲之中。’
English
English version The Sutra of the Buddha's Brief Admonitions Before Parinirvana (also known as the Sutra of the Last Teachings) Translated by the Tripiṭaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty, under Imperial Decree When Śākyamuni Buddha first turned the Wheel of Dharma, he converted Ajñāta Kauṇḍinya (one of the five bhikṣus); and when he last preached, he converted Subhadra (the last disciple converted by the Buddha). All those who were to be converted had been converted. Between the twin śāla trees, he was about to enter Parinirvana. At that time, in the silent midnight, he briefly spoke the essentials of the Dharma to his disciples: ‘You bhikṣus, after my extinction, you should respect and cherish the Prātimokṣa (precepts). Just as one encounters light in darkness, or a poor person obtains treasure, you should know that this (the precepts) is your teacher, just as if I were still in the world. Those who uphold pure precepts must not engage in buying and selling, must not acquire fields and houses, must not raise people as slaves or servants, or raise livestock. All planting and all kinds of wealth should be avoided, as if avoiding a pit of fire. You must not cut down trees or plants, must not cultivate land or dig the ground, must not mix medicines, must not practice divination of good or bad fortune, must not observe the stars to calculate the waxing and waning of the calendar. All these are not to be done. You should restrain your body, eat at the proper time, and live purely. You must not participate in worldly affairs or deliver messages, must not use spells or elixirs, must not befriend the powerful, and must not be intimate with frivolous people. All these should not be done. You should correct your minds and seek liberation with a single mind, must not conceal your faults, and must not display unusual powers to confuse the masses. Regarding the four offerings (food, clothing, bedding, and medicine), you should know the proper measure and be content. Receiving offerings is enough; you should not accumulate them. This is a brief explanation of the appearance of upholding the precepts. The precepts are the root of liberation, and therefore are called Prātimokṣa. Relying on these precepts, one can generate various samādhis and the wisdom to extinguish suffering. Therefore, bhikṣus, you should uphold pure precepts and not allow them to be violated. If one can uphold pure precepts, then one can possess good dharmas. If there are no pure precepts, all good merits cannot arise. Therefore, you should know that the precepts are the dwelling place of the first secure merit.’ ‘You bhikṣus, having been able to abide in the precepts, you should control the five roots (eyes, ears, nose, tongue, body), and not let them be unrestrained and enter the five desires (form, sound, smell, taste, touch). Just like a cowherd holding a stick, not letting the cow be unrestrained and trample on other people's crops. If the five roots are unrestrained, they will be like a wild horse that has broken free, leading people into suffering. Therefore, you bhikṣus, you should carefully guard your minds, and not let them be unrestrained and enter the five desires.’ --------------------------------------------------------------------------------
Chinese
杖视之，不令纵逸犯人苗稼；若纵五根，非唯五欲将无崖畔不可制也，亦如恶马不以辔制，将当牵人坠于坑陷，如被劫害苦止一世；五根贼祸殃及累世，为害甚重，不可不慎。是故智者制而不随，持之如贼不令纵逸；假令纵之，皆亦不久见其磨灭。此五根者，心为其主。是故汝等当好制心，心之可畏，甚于毒蛇、恶兽怨贼、大火越逸，未足喻也，动转轻躁，但观于蜜不见深坑，譬如狂象无钩，猿猴得树腾跃跳踯，难可禁制，当急挫之无令放逸。纵此心者丧人善事，制之一处无事不办。是故比丘，当勤精进折伏其心。 “汝等比丘，受诸饮食当如服药，于好于恶勿生增减，趣得支身以除饥渴。如蜂采花，但取其味不损色香。比丘亦尔，受人供养取自除恼，无得多求坏其善心。譬如智者筹量牛力所堪多少，不令过分以竭其力。 “汝等比丘，昼则勤心修习善法无令失时，初夜后夜亦勿有废，中夜诵经以自消息，无以睡眠因缘令一生空过无所得也。当念无常之火烧诸世间，早求自度勿睡眠也。诸烦恼贼常伺杀人，甚于怨家，安可睡眠不自惊寤？烦恼毒蛇睡在汝心，譬如黑蚖在汝室睡，当以持戒之钩早摒除之。睡蛇既出乃可安眠，不出而眠是无惭人也。惭耻之服，于诸庄严最为第一，惭如铁钩，能制人非法。是故 现代汉语译本 要像看守田地一样看管好自己的感官，不要让它们放纵，去侵犯别人的庄稼。如果放纵眼、耳、鼻、舌、身这五根，那么不仅五欲会像无底洞一样无法控制，还会像没有缰绳的烈马一样，会把人拖入深渊。被强盗伤害的痛苦只是一世，而五根带来的祸患却会殃及多世，危害非常严重，不可不谨慎。所以，有智慧的人会控制自己的感官而不随波逐流，像防贼一样看管它们，不让它们放纵。即使放纵它们，也很快就会看到它们的消亡。这五根之中，心是主导。因此，你们应当好好控制自己的心。心的可怕，胜过毒蛇、猛兽、仇敌、大火，这些都无法比拟。心念动转轻浮急躁，只看到眼前的蜜糖，却看不到深坑。就像没有钩子的狂象，像得到树的猿猴一样跳跃腾挪，难以禁止。应当立即挫败它，不要让它放纵。放纵这颗心会丧失人的善行，控制住它，就没有什么事情办不成。所以，比丘们，应当勤奋精进，降伏自己的心。 ‘你们这些比丘，接受饮食应当像服药一样，对于好坏不要产生增减之心，只要能维持身体，解除饥渴就可以了。就像蜜蜂采花一样，只取花蜜，不损害花朵的颜色和香味。比丘也应该这样，接受别人的供养，只是为了消除烦恼，不要贪求过多，破坏别人的善心。就像有智慧的人会衡量牛的力量，让它承担适当的重量，不让它过度劳累而耗尽力量。’ ‘你们这些比丘，白天要勤奋修习善法，不要浪费时间，初夜和后夜也不要荒废，中夜可以诵经来休息，不要因为睡眠而让一生空过，一无所得。应当想到无常之火正在燃烧世间，要早日寻求自我解脱，不要贪睡。各种烦恼贼经常伺机杀人，比仇敌还要可怕，怎么能贪睡而不警醒呢？烦恼毒蛇睡在你们的心中，就像黑蛇睡在你们的房间里一样，应当用持戒的钩子早点把它赶走。睡蛇被赶走后才可以安眠，不赶走就睡觉是无耻的人。惭愧的衣服，在各种庄严中是最重要的，惭愧就像铁钩，能够制止人的非法行为。所以，'
English
English version Guard your senses like a field, do not let them run wild and trespass on others' crops. If you indulge the five roots (eye, ear, nose, tongue, body), not only will the five desires become an unfillable abyss, but like a wild horse without reins, they will drag you into a pit. The suffering caused by robbers lasts only one lifetime, but the calamities caused by the five roots can affect many lifetimes, causing great harm, so you must be cautious. Therefore, the wise control their senses and do not follow them, guarding them like thieves, not letting them run wild. Even if you indulge them, you will soon see their demise. Among these five roots, the mind is the master. Therefore, you should control your mind well. The mind is more terrifying than poisonous snakes, wild beasts, enemies, and great fires; these are not enough to describe it. The mind is fickle, light, and hasty, only seeing the honey in front of it, not the deep pit. It is like a wild elephant without a hook, or a monkey that has found a tree, leaping and jumping, difficult to restrain. You should immediately subdue it, do not let it run wild. Indulging this mind will lead to the loss of good deeds, but controlling it will make anything possible. Therefore, monks, you should diligently strive to subdue your mind. 'Monks, when you receive food, you should treat it like medicine, not increasing or decreasing your desire for good or bad food, but only eating enough to sustain your body and relieve hunger and thirst. Just as bees collect honey from flowers, taking only the nectar without harming the color or fragrance of the flowers, monks should also accept offerings from others, only to eliminate their afflictions, not to be greedy and destroy the good intentions of others. Just as a wise person measures the strength of an ox and gives it a suitable load, not letting it overwork and exhaust its strength.' 'Monks, during the day, you should diligently practice good deeds and not waste time. Do not neglect the early and late night either. In the middle of the night, you can recite scriptures to rest. Do not let your life pass in vain because of sleep, achieving nothing. You should remember that the fire of impermanence is burning the world, so seek your own liberation early and do not be greedy for sleep. The thieves of afflictions are always waiting to kill people, more dangerous than enemies, how can you sleep without being alarmed? The poisonous snakes of afflictions are sleeping in your hearts, like black snakes sleeping in your rooms. You should use the hook of precepts to drive them away early. Only after the sleeping snakes are driven away can you sleep peacefully. Sleeping without driving them away is shameless. The garment of shame is the most important of all adornments. Shame is like an iron hook, which can restrain people from illegal actions. Therefore,' --------------------------------------------------------------------------------
Chinese
比丘，常当惭耻，无得暂替，若离惭耻则失诸功德。有愧之人则有善法；若无愧者，与诸禽兽无相异也。 “汝等比丘，若有人来节节支解，当自摄心无令瞋恨，亦当护口勿出恶言，若纵恚心则自妨道、失功德利。忍之为德，持戒苦行所不能及。能行忍者乃可名为有力大人；若其不能欢喜忍受恶骂之毒如饮甘露者，不名入道智慧人也。所以者何？瞋恚之害能破诸善法、坏好名闻，今世后世人不喜见。当知瞋心甚于猛火，常当防护无令得入，劫功德贼无过瞋恚。白衣受欲非行道人，无法自制，瞋犹可恕；出家行道无欲之人，而怀瞋恚，甚不可也。譬如清冷云中霹雳起火，非所应也。 “汝等比丘，当自摩头，已舍饰好着坏色衣，执持应器以乞自活，自见如是，若起憍慢当疾灭之。谓长憍慢尚非世俗白衣所宜，何况出家入道之人，为解脱故自降其心而行乞耶？ “汝等比丘，谄曲之心与道相违，是故宜应质直其心。当知谄曲但为欺诳，入道之人则无是处。是故汝等，宜应端心以质直为本。 “汝等比丘，当知多欲之人多求利故，苦恼亦多；少欲之人无求无欲，则无此患。直尔少欲尚应修习，何况少欲能生诸善功德！少欲之人则无谄曲以求人意，亦复不为诸根所牵。行少欲者，心则坦然无所忧畏， 现代汉语译本： ‘比丘们，应当常常感到惭愧，不要片刻忘记。如果失去了惭愧之心，就会失去所有的功德。有惭愧心的人才会有善法；如果没有惭愧心，就和禽兽没有什么区别。’ ‘你们这些比丘，如果有人来肢解你们的身体，你们应当控制自己的心，不要产生嗔恨，也要守护自己的口，不要说出恶语。如果放纵嗔恨心，就会妨碍自己的修行，失去功德利益。忍辱的功德，是持戒和苦行所不能比的。能够实行忍辱的人，才可以称为有力量的大人；如果不能欢喜地忍受恶骂的毒害，如同饮用甘露一样，就不能称为进入佛道的有智慧的人。为什么呢？因为嗔恨的危害能够破坏所有的善法，毁坏好的名声，今生来世都不受人喜欢。应当知道嗔恨心比猛火还要厉害，应当常常防护，不要让它进入心中。劫夺功德的盗贼，没有比嗔恨更厉害的了。在家的俗人因为贪图欲望，不是修行的人，不能自我控制，嗔恨还可以原谅；出家修行的人，没有欲望，却怀有嗔恨，那就太不应该了。就像清冷的云中突然出现雷火一样，是不应该发生的。’ ‘你们这些比丘，应当自己摸摸自己的头，已经舍弃了装饰和美好的事物，穿着破旧的衣服，拿着钵盂乞食为生。自己看到自己是这样的，如果生起骄慢之心，应当迅速灭除它。要知道，长久地保持骄慢心，尚且不适合世俗的在家人，更何况是出家修行的人，为了解脱而降低自己的心去乞食呢？’ ‘你们这些比丘，谄媚弯曲的心与佛道相违背，所以应当心地正直。应当知道谄媚弯曲只是为了欺骗，进入佛道的人不应该有这种行为。所以你们应当端正自己的心，以正直为根本。’ ‘你们这些比丘，应当知道欲望多的人，因为贪求利益，所以苦恼也多；欲望少的人，没有贪求和欲望，就没有这些祸患。仅仅是少欲就应当修习，更何况少欲能够产生各种善的功德！少欲的人就不会谄媚弯曲地去讨好别人，也不会被各种感官所牵引。实行少欲的人，内心就会坦然，没有忧愁和畏惧，’