English
English version: 'Monks, you should always feel ashamed and never forget it for a moment. If you lose your sense of shame, you will lose all merits. Those who have a sense of shame will have good qualities; if they have no sense of shame, they are no different from beasts.' 'You monks, if someone comes and dismembers your body, you should control your mind and not generate anger, and you should also guard your mouth and not utter evil words. If you indulge in anger, you will hinder your own practice and lose the benefits of merit. The virtue of patience cannot be matched by keeping precepts and practicing asceticism. Those who can practice patience can be called powerful adults; if they cannot joyfully endure the poison of evil curses as if drinking sweet dew, they cannot be called wise people who have entered the path of Buddhism. Why is this? Because the harm of anger can destroy all good qualities, ruin a good reputation, and make people dislike you in this life and the next. You should know that anger is more fierce than a raging fire, and you should always guard against it and not let it enter your heart. There is no thief who robs merit more than anger. Laypeople at home, because they are greedy for desires, are not practitioners, and cannot control themselves, anger can be forgiven; but those who have left home to practice, who have no desires, yet harbor anger, that is very inappropriate. It is like a thunderbolt igniting fire in a clear, cold cloud, which should not happen.' 'You monks, you should touch your own heads, having already given up decorations and beautiful things, wearing worn-out clothes, and carrying a begging bowl to live by begging for food. Seeing yourselves like this, if you generate pride, you should quickly extinguish it. You should know that maintaining pride for a long time is not suitable even for laypeople at home, let alone those who have left home to practice, who lower their minds to beg for food for the sake of liberation?' 'You monks, a flattering and crooked mind is contrary to the Buddhist path, so you should have an upright mind. You should know that flattery and crookedness are only for deception, and those who have entered the Buddhist path should not have such behavior. Therefore, you should straighten your minds and take uprightness as the foundation.' 'You monks, you should know that those who have many desires, because they are greedy for benefits, also have many troubles; those who have few desires, who have no greed or desires, do not have these troubles. Even just having few desires should be practiced, let alone the fact that having few desires can generate all kinds of good merits! Those who have few desires will not flatter and bend to please others, nor will they be led by the various senses. Those who practice having few desires will have a peaceful mind, without worry or fear,' --------------------------------------------------------------------------------
Chinese
触事有余常无不足，有少欲者则有涅槃。是名少欲。 “汝等比丘，若欲脱诸苦恼，当观知足，知足之法即是富乐安隐之处。知足之人，虽卧地上犹为安乐；不知足者，虽处天堂亦不称意。不知足者虽富而贫，知足之人虽贫而富。不知足者常为五欲所牵，为知足者之所怜愍。是名知足。 “汝等比丘，若求寂静无为安乐，当离愦闹、独处闲居，静处之人帝释诸天所共敬重。是故当舍己众他众，空闲独处思灭苦本。若乐众者则受众恼，譬如大树众鸟集之，则有枯折之患。世间缚着没于众苦，譬如老象溺泥不能自出。是名远离。 “汝等比丘，若勤精进则事无难者，是故汝等，当勤精进，譬如小水常流则能穿石。若行者之心数数懈废，譬如钻火未热而息，虽欲得火，火难可得。是名精进。 “汝等比丘，求善知识、求善护助而不忘念，若不忘念者，诸烦恼贼则不能入，是故汝等，常当摄念在心；若失念者则失诸功德。若念力坚强，虽入五欲贼中不为所害，譬如着铠入阵则无所畏。是名不忘念。 “汝等比丘，若摄心者心则在定，心在定故能知世间生灭法相，是故汝等，常当精勤修集诸定，若得定者心则不乱，譬如惜水之家善治堤塘。行者亦尔，为智慧水故，善修禅定令不漏失。是名为定。 现代汉语译本 对于所接触的事物，总是感到有余而不会不足，拥有少欲的人就能达到涅槃（佛教的最高境界，指解脱生死轮回）。这叫做少欲。 ‘你们这些比丘，如果想要脱离各种苦恼，应当观察知足，知足的法门就是富足安乐的所在。知足的人，即使睡在地上也感到安乐；不知足的人，即使身处天堂也不会满意。不知足的人即使富有也感到贫穷，知足的人即使贫穷也感到富有。不知足的人常常被五欲（色、声、香、味、触）所牵引，被知足的人所怜悯。这叫做知足。’ ‘你们这些比丘，如果追求寂静无为的安乐，应当远离喧闹，独自居住在清静的地方，居住在清静地方的人，连帝释（佛教的护法神）诸天都会共同敬重。因此应当舍弃自己的眷属和别人的眷属，在空闲的地方独自思考灭除痛苦的根本。如果喜欢和众人在一起，就会遭受众多的烦恼，就像大树聚集了众多的鸟，就会有枯萎折断的祸患。世间的人被束缚执着，沉溺在各种痛苦之中，就像老象陷入泥潭不能自己出来。这叫做远离。’ ‘你们这些比丘，如果勤奋精进，那么事情就没有困难的。因此你们应当勤奋精进，就像小水不断流动就能穿透石头。如果修行者的心经常懈怠废弛，就像钻木取火没有烧热就停止，即使想要得到火，也很难得到。这叫做精进。’ ‘你们这些比丘，要寻求善知识，寻求善的护持帮助，并且不要忘记正念。如果不忘记正念，各种烦恼的贼就不能侵入。因此你们应当常常把正念放在心中；如果失去正念，就会失去各种功德。如果念力坚强，即使进入五欲的贼中也不会被伤害，就像穿着铠甲进入战场就不会有所畏惧。这叫做不忘念。’ ‘你们这些比丘，如果摄持心念，心就能安定在禅定之中，心在禅定中就能了解世间生灭的法相。因此你们应当常常精勤修习各种禅定，如果得到禅定，心就不会散乱，就像爱惜水的人家会好好修筑堤坝。修行的人也是这样，为了智慧之水，要好好修习禅定，使智慧之水不流失。这叫做禅定。’
English
English version In dealing with things, one always feels there is abundance and never a lack. One who has few desires attains Nirvana (the highest state in Buddhism, referring to liberation from the cycle of birth and death). This is called having few desires. 'Monks, if you wish to escape all suffering, you should observe contentment. The practice of contentment is the place of wealth, joy, and peace. A contented person, even if sleeping on the ground, feels at ease; a discontented person, even in heaven, is not satisfied. A discontented person, though rich, feels poor; a contented person, though poor, feels rich. A discontented person is always led by the five desires (form, sound, smell, taste, and touch), and is pitied by the contented. This is called contentment.' 'Monks, if you seek the peace of quietude and non-action, you should leave the noisy crowds and dwell alone in quiet places. Those who dwell in quiet places are respected by even the Devas (Buddhist guardian deities) like Indra. Therefore, you should abandon your own and others' retinues, and in solitude, contemplate the root of suffering. If you enjoy being with crowds, you will suffer many troubles, just as a large tree with many birds gathering on it will suffer the danger of withering and breaking. Worldly people are bound by attachments and are immersed in various sufferings, like an old elephant stuck in the mud, unable to free itself. This is called detachment.' 'Monks, if you are diligent and energetic, there is nothing that is difficult. Therefore, you should be diligent and energetic, just as a small stream flowing constantly can penetrate stone. If a practitioner's mind frequently becomes lazy and lax, like stopping drilling for fire before it is hot, even if one desires fire, it is difficult to obtain. This is called diligence.' 'Monks, seek good teachers, seek good protection and assistance, and do not forget mindfulness. If you do not forget mindfulness, the thieves of afflictions cannot enter. Therefore, you should always keep mindfulness in your heart; if you lose mindfulness, you will lose all merits. If the power of mindfulness is strong, even if you enter the thieves of the five desires, you will not be harmed, just as wearing armor into battle, you will have no fear. This is called not forgetting mindfulness.' 'Monks, if you gather your mind, the mind will be in concentration. When the mind is in concentration, it can understand the characteristics of the arising and ceasing of phenomena in the world. Therefore, you should always diligently cultivate various concentrations. If you attain concentration, the mind will not be scattered, just as a family that cherishes water will build dikes well. Practitioners are the same; for the sake of the water of wisdom, they should cultivate meditation well so that the water of wisdom does not leak away. This is called concentration.' --------------------------------------------------------------------------------
Chinese
“汝等比丘，若有智慧则无贪着，常自省察不令有失，是则于我法中能得解脱；若不尔者，既非道人又非白衣，无所名也。实智慧者，则是度老病死海坚牢船也，亦是无明黑闇大明灯也，一切病苦之良药也，伐烦恼树者之利斧也。是故汝等，当以闻思修慧而自增益。若人有智慧之照，虽无天眼而是明见人也。是为智慧。 “汝等比丘，若种种戏论其心则乱，虽复出家犹未得脱。是故比丘，当急舍离乱心戏论。若汝欲得寂灭乐者，唯当善灭戏论之患。是名不戏论。 “汝等比丘，于诸功德常当一心，舍诸放逸如离怨贼。大悲世尊所欲利益皆以究竟，汝等但当勤而行之。若在山间、若空泽中，若在树下、闲处静室，念所受法勿令忘失，常当自勉精进修之，无为空死后致忧悔。我如良医，知病说药，服与不服，非医咎也。又如善导，导人善道，闻之不行，非导过也，汝等若于苦等四谛有所疑者，可疾问之，无得怀疑不求决也。” 尔时世尊如是三唱，人无问者。所以者何？众无疑故。 尔时阿㝹楼驮观察众心而白佛言：“世尊！月可令热，日可令冷，佛说四谛不可令异。佛说苦谛真实是苦，不可令乐；集真是因，更无异因；苦若灭者即是因灭，因灭故果灭；灭苦之道实是真道，更无余道。 现代汉语译本 ‘你们这些比丘（佛教出家修行者），如果拥有智慧，就不会有贪恋执着，要经常自我反省，不让自己犯错。这样，你们就能在我的教法中获得解脱。如果不是这样，你们既不是真正的修行人，也不是在家俗人，将一无所名。真正的智慧，是渡过生老病死苦海的坚固船只，也是照亮无明黑暗的明灯，是治疗一切病痛的良药，是砍伐烦恼之树的利斧。因此，你们应当通过听闻、思考和修习智慧来增长自己。如果一个人拥有智慧的光芒，即使没有天眼，也是一个明眼人。这就是智慧。’ ‘你们这些比丘，如果沉溺于各种戏论，心就会混乱，即使出了家也无法获得解脱。因此，比丘们，应当尽快舍弃混乱的戏论。如果你们想要获得寂灭的快乐，就应当彻底消除戏论的祸患。这叫做不戏论。’ ‘你们这些比丘，对于各种功德，应当常常一心一意，舍弃放逸，如同远离怨敌。大悲世尊（佛陀）想要利益众生的愿望都已经实现，你们只需勤奋地去实践。无论在山间、空旷的沼泽地、树下、安静的房间，都要记住所接受的教法，不要忘记，要常常自我勉励，精进修行，不要虚度一生，死后才后悔。我如同良医，知道病症，开出药方，服药与否，不是医生的过错。又如同好的向导，引导人们走上正道，听了却不去做，也不是向导的过错。你们如果对苦等四谛（佛教基本教义，包括苦谛、集谛、灭谛、道谛）有任何疑问，可以尽快提问，不要疑惑不解。’ 当时，世尊这样说了三次，没有人提问。这是为什么呢？因为大家都没有疑惑。 这时，阿㝹楼驮（佛陀的弟子）观察众人的心意，对佛陀说：‘世尊！月亮可以变热，太阳可以变冷，但佛陀所说的四谛是不会改变的。佛陀所说的苦谛真实是苦，不可能变成快乐；集谛是真正的苦因，没有其他原因；苦如果灭除，就是苦因灭除，苦因灭除，苦果也就灭除；灭苦之道确实是真正的道路，没有其他道路。’
English
English version 'Monks, if you have wisdom, you will not be attached to anything. You should always examine yourselves and not allow yourselves to make mistakes. In this way, you can attain liberation in my Dharma. If not, you are neither true practitioners nor lay people, and you will be nameless. True wisdom is the strong ship that crosses the sea of old age, sickness, and death. It is also the bright lamp that illuminates the darkness of ignorance. It is the good medicine for all suffering, and the sharp axe that cuts down the tree of afflictions. Therefore, you should increase your wisdom through hearing, thinking, and practicing. If a person has the light of wisdom, even without the divine eye, they are a person with clear vision. This is wisdom.' 'Monks, if you indulge in various kinds of idle talk, your minds will be confused, and even if you have left home, you will not be able to attain liberation. Therefore, monks, you should quickly abandon the confused idle talk. If you want to attain the joy of tranquility, you should completely eliminate the harm of idle talk. This is called non-idle talk.' 'Monks, you should always be single-minded in all virtues, and abandon negligence as if you were avoiding enemies. The compassionate World Honored One (Buddha)'s desire to benefit all beings has been fulfilled. You only need to diligently practice it. Whether in the mountains, in empty marshes, under trees, or in quiet rooms, remember the teachings you have received, do not forget them, and always encourage yourselves to practice diligently. Do not waste your life and regret it after death. I am like a good doctor who knows the illness and prescribes the medicine. Whether you take the medicine or not is not the doctor's fault. I am also like a good guide who leads people to the right path. If you hear it but do not follow it, it is not the guide's fault. If you have any doubts about the Four Noble Truths (the basic teachings of Buddhism, including the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering), you can ask quickly, do not remain in doubt.' At that time, the World Honored One said this three times, and no one asked any questions. Why was that? Because everyone was without doubt. Then, Anuruddha (a disciple of the Buddha), observing the minds of the assembly, said to the Buddha, 'World Honored One! The moon can be made hot, and the sun can be made cold, but the Four Noble Truths spoken by the Buddha cannot be changed. The truth of suffering spoken by the Buddha is truly suffering and cannot be made into happiness. The truth of the origin of suffering is the true cause of suffering, and there is no other cause. If suffering is extinguished, then the cause of suffering is extinguished. When the cause of suffering is extinguished, the result of suffering is also extinguished. The path to the cessation of suffering is indeed the true path, and there is no other path.' --------------------------------------------------------------------------------