Chinese
大正藏第 17 册 No. 0799 佛说略教诫经 No. 799 佛说略教诫经 大唐三藏义净奉 制译 如是我闻： 一时佛在室罗伐城逝多林给孤独园，与无量苾刍众俱。 尔时佛告诸苾刍：“汝等当知！于我法中，有少欲知足活命之事，谓我弟子，剃发染衣，持钵巡家，乞食自济；世间愚人之所轻慢。若有净信善男子，离俗出家，修行此事，不为王难所逼迫故，不为贼怖、负债、惊恐、不存活故，但为发心，于生老病死、忧悲苦恼生厌离故，欲断苦蕴、烦恼缠缚，尽其边际，求解脱故。汝等岂非为此事故，而求出家！” 时诸苾刍白佛言：“世尊！如是，如是！为解脱故而求出家。” “汝等苾刍！如有一类罪恶苾刍，虽复出家，性多贪染，于五欲境，深生恋着，或起瞋恚，生恶寻思，心恒放逸，不勤策励，常多妄念，不习定门，攀缘诸境，乐下劣事，不希胜行，终无所获。此之恶人犹如何等？汝诸苾刍听说譬喻。如野田中，焚死尸木，两头俱烧，中间秽污，此木不堪聚落中人及野田人之所受用。我今以此喻彼一类出家懈怠愚痴之人，弃舍俗间诸快乐事，沙门义利复不修习，恒生三种不善思惟，所谓思惟五欲、思惟瞋害、思惟欺诳。此之三种 现代汉语译本 佛说略教诫经 大正藏第 17 册 No. 0799 佛说略教诫经 No. 799 佛说略教诫经 大唐三藏义净奉 制译 如是我闻： 一时，佛在室罗伐城（Śrāvastī，古印度城市名）逝多林（Jetavana，祇陀林）给孤独园（Anāthapiṇḍika-ārāma，给孤独长者的花园），与无量的比丘（bhikṣu，佛教出家男众）众在一起。 那时，佛告诉各位比丘：‘你们应当知道！在我的佛法中，有少欲知足、维持生命的事情，就是我的弟子，剃除头发、穿着染色的衣服，拿着钵巡回各家，乞讨食物来维持生活；这被世间的愚人所轻视。如果有清净信仰的善男子，离开世俗家庭出家，修行这件事，不是因为被王法的灾难所逼迫，不是因为害怕盗贼、负债、惊恐、无法生存，只是因为发心，对于生老病死、忧愁悲伤痛苦烦恼产生厌恶和远离，想要断除痛苦的蕴（skandha，构成个体存在的要素）、烦恼的缠缚，穷尽其边际，求解脱的缘故。你们难道不是为了这些事情，才求出家的吗？’ 当时，各位比丘对佛说：‘世尊！是的，是的！为了求解脱的缘故而出家。’ ‘各位比丘！如果有一类罪恶的比丘，虽然出了家，天性却多贪婪染着，对于五欲（pañca kāmaguṇāḥ，色、声、香、味、触）的境界，深深地产生爱恋执着，或者生起嗔恚，产生邪恶的思虑，内心常常放纵散漫，不勤奋努力，常常有很多虚妄的念头，不修习禅定之门，攀缘各种境界，喜欢低下恶劣的事情，不希望殊胜的修行，最终一无所获。这种恶人就像什么呢？各位比丘听我说个譬喻。就像野地里，焚烧死尸的木头，两头都被烧焦，中间被秽物污染，这种木头不能被村落中的人以及野地里的人所使用。我现在用这个比喻那一类出家懈怠愚痴的人，他们抛弃了世俗间的各种快乐的事情，沙门的义理和利益又不修习，常常产生三种不善的思惟，所谓思惟五欲、思惟嗔恚损害、思惟欺骗诓骗。这三种’
English
English version The Buddha Speaks the Brief Admonition Sutra Taisho Tripitaka Volume 17, No. 0799 The Buddha Speaks the Brief Admonition Sutra No. 799 The Buddha Speaks the Brief Admonition Sutra Translated by the Tripiṭaka Master Yijing of the Great Tang Dynasty under Imperial Decree Thus have I heard: At one time, the Buddha was in Śrāvastī (an ancient Indian city), at the Jetavana (Jeta's Grove) in Anāthapiṇḍika-ārāma (Anathapindika's Garden), together with a multitude of bhikṣus (Buddhist monks). At that time, the Buddha told the bhikṣus: 'You should know! In my Dharma, there is the matter of desiring little and knowing contentment, sustaining life, which is that my disciples shave their heads, wear dyed robes, carry alms bowls, and go from house to house, begging for food to support themselves; this is looked down upon by the foolish people of the world. If there are virtuous men of pure faith who leave their secular homes to practice this, not because they are forced by the difficulties of the king's law, not because they fear thieves, debt, terror, or cannot survive, but only because they have made a vow, because they are disgusted and wish to be apart from birth, old age, sickness, death, sorrow, grief, suffering, and vexation, wanting to cut off the aggregates (skandha, the elements constituting individual existence) of suffering, the entanglements of afflictions, to exhaust their boundaries, and to seek liberation. Is it not for these reasons that you seek to leave home?' At that time, the bhikṣus said to the Buddha: 'World Honored One! Yes, yes! We leave home for the sake of liberation.' 'You bhikṣus! If there is a kind of sinful bhikṣu who, although having left home, is by nature greedy and attached, deeply attached to the realm of the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and textures), or who gives rise to anger, generates evil thoughts, whose mind is constantly unrestrained and lax, not diligent and striving, often has many false thoughts, does not practice the gate of meditation, clings to various realms, enjoys inferior and base things, does not aspire to superior practices, and ultimately gains nothing. What is this kind of evil person like? You bhikṣus, listen to my parable. It is like a piece of wood from a burnt corpse in a wild field, both ends of which are burned, and the middle is defiled with filth; this wood cannot be used by the people in the villages or in the wild fields. I now use this to illustrate that kind of lazy and foolish person who has left home, who has abandoned the various joyful things of the secular world, and who does not cultivate the meaning and benefit of a śrāmaṇa (mendicant), constantly generating three kinds of unwholesome thoughts, namely, thinking about the five desires, thinking about anger and harm, and thinking about deception and fraud. These three' --------------------------------------------------------------------------------
Chinese
不善思惟因何而起？当知皆以无明为因而得生起，身坏命终，堕三恶趣。是故汝等，应勤修习，除断无明。我是大师，汝是弟子，于我教中，要略之事，今为汝说。由大悲故、由哀愍故、为利益故、为胜乐故，如我所说，汝等应修。若在山林兰若树下、或露地，汝可善思，不应放逸，勿于后时心生悔恨！如说修行，当得解脱。” 尔时世尊说是语已，诸苾刍众欢喜奉行。 佛说略教诫经 现代汉语译本： 不善思惟（不如理的思考）因何而生起？应当知道都是以无明（对事物真相的迷惑）为因而产生，身坏命终之后，堕入三恶趣（地狱、饿鬼、畜生）。因此你们应当勤奋修习，去除断灭无明。我是大师，你们是弟子，在我所教导的法中，重要的事项，现在为你们解说。由于大悲心，由于哀悯心，为了利益你们，为了殊胜的快乐，如同我所说的，你们应当修习。如果在山林寂静处、兰若（寺院）树下、或者空旷的露天之地，你们可以好好地思考，不应该放逸，不要在以后心中产生后悔！如我所说去修行，当能得到解脱。” 当时世尊说完这些话后，各位比丘都欢喜地接受并遵照奉行。 《佛说略教诫经》
English
English version: From what does unwise contemplation arise? Know that it all arises from ignorance (Avidya). When the body is destroyed and life ends, one falls into the three evil realms (hell, hungry ghosts, animals). Therefore, you should diligently cultivate and eliminate ignorance. I am the teacher, and you are the disciples. Among my teachings, I will now tell you the essential matters. Out of great compassion, out of pity, for your benefit, and for supreme happiness, you should practice as I have said. Whether in a mountain forest, a secluded hermitage (Aranya), under a tree, or in an open space, you should contemplate well and not be negligent, lest you later regret it in your heart! If you practice as I have said, you will attain liberation.' Then, after the World Honored One spoke these words, all the Bhikshus (monks) joyfully accepted and practiced them. The Buddha's Concise Admonition Sutra --------------------------------------------------------------------------------