T12n0389_佛垂般涅槃略說教誡經

大正藏第 12 冊 No. 0389 佛垂般涅槃略說教誡經

No. 389

佛垂般涅槃略說教誡經(亦名遺教經)

後秦龜茲國三藏鳩摩羅什奉　詔譯

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，于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，於我滅后，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。持凈戒者，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、占相吉兇、仰觀星宿推步盈虛歷數算計，皆所不應。節身時食清凈自活，不得參預世事通致使命，咒術仙藥、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，當持凈戒勿令毀犯。若人能持凈戒，是則能有善法。若無凈戒，諸善功德皆不得生。是以當知，戒為第一安隱功德之所住處。

「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

【現代漢語翻譯】現代漢語譯本《佛垂般涅槃略說教誡經》（又名《遺教經》）後秦龜茲國三藏鳩摩羅什奉詔譯釋迦牟尼佛最初轉法輪，度化了阿若憍陳如（五比丘之一），最後說法度化了須跋陀羅（佛陀最後度化的弟子），所有應該被度化的人都已經度化完畢，在娑羅雙樹之間將要進入涅槃。這時，在寂靜的午夜，他為弟子們簡略地說了佛法的要義：『你們這些比丘，在我滅度之後，應當尊重珍視波羅提木叉（戒律）。如同在黑暗中遇到光明，貧窮的人得到寶藏一樣，應當知道這（戒律）就是你們的老師，如同我住世時一樣。持守清凈戒律的人，不得進行買賣交易，不得安置田地房產，不得畜養人民奴婢和牲畜，一切種植和各種財寶，都應當遠離，如同躲避火坑一樣。不得砍伐草木，不得開墾土地挖掘地面，不得調配湯藥，不得占卜吉兇，不得仰觀星象推算盈虧歷數，這些都是不應該做的。應當節制飲食，保持清凈的生活，不得參與世俗事務傳遞資訊，不得使用咒術仙藥，不得結交權貴，不得親近輕浮之人，這些都不應該做。應當端正自己的心念，一心求得解脫，不得包藏缺點，不得顯異惑眾。對於四種供養（飲食、衣服、臥具、醫藥）應當知量知足，得到供養就足夠了，不應該積蓄，這便是簡略地說明持戒的相貌。戒律是通向解脫的根本，所以稱為波羅提木叉。依靠這戒律，可以生出各種禪定以及滅除痛苦的智慧。因此，比丘們，應當持守清凈的戒律，不要讓它被毀壞。如果有人能夠持守清凈的戒律，那麼他就能擁有善法。如果沒有清凈的戒律，各種善的功德都不能產生。因此應當知道，戒律是第一安穩功德的住所。『你們這些比丘，已經能夠安住于戒律，就應當制伏五根（眼、耳、鼻、舌、身），不要讓它們放縱，進入五欲（色、聲、香、味、觸）。譬如牧牛的人拿著棍子，不讓牛放縱，不讓它踐踏別人的莊稼。如果放縱五根，就會像脫韁的野馬一樣，牽引人進入痛苦之中。所以，你們這些比丘，應當謹慎地守護自己的心念，不要讓它放縱進入五欲之中。』

【English Translation】 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.』

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，將當牽人墜于坑陷，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，動轉輕躁，但觀于蜜不見深坑，譬如狂象無鉤，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。

「汝等比丘，受諸飲食當如服藥，於好于惡勿生增減，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。

「汝等比丘，晝則勤心修習善法無令失時，初夜后夜亦勿有廢，中夜誦經以自訊息，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，于諸莊嚴最為第一，慚如鐵鉤，能制人非法。是故

【現代漢語翻譯】現代漢語譯本要像看守田地一樣看管好自己的感官，不要讓它們放縱，去侵犯別人的莊稼。如果放縱眼、耳、鼻、舌、身這五根，那麼不僅五欲會像無底洞一樣無法控制，還會像沒有韁繩的烈馬一樣，會把人拖入深淵。被強盜傷害的痛苦只是一世，而五根帶來的禍患卻會殃及多世，危害非常嚴重，不可不謹慎。所以，有智慧的人會控制自己的感官而不隨波逐流，像防賊一樣看管它們，不讓它們放縱。即使放縱它們，也很快就會看到它們的消亡。這五根之中，心是主導。因此，你們應當好好控制自己的心。心的可怕，勝過毒蛇、猛獸、仇敵、大火，這些都無法比擬。心念動轉輕浮急躁，只看到眼前的蜜糖，卻看不到深坑。就像沒有鉤子的狂象，像得到樹的猿猴一樣跳躍騰挪，難以禁止。應當立即挫敗它，不要讓它放縱。放縱這顆心會喪失人的善行，控制住它，就沒有什麼事情辦不成。所以，比丘們，應當勤奮精進，降伏自己的心。『你們這些比丘，接受飲食應當像服藥一樣，對於好壞不要產生增減之心，只要能維持身體，解除飢渴就可以了。就像蜜蜂採花一樣，只取花蜜，不損害花朵的顏色和香味。比丘也應該這樣，接受別人的供養，只是爲了消除煩惱，不要貪求過多，破壞別人的善心。就像有智慧的人會衡量牛的力量，讓它承擔適當的重量，不讓它過度勞累而耗盡力量。』『你們這些比丘，白天要勤奮修習善法，不要浪費時間，初夜和后夜也不要荒廢，中夜可以誦經來休息，不要因為睡眠而讓一生空過，一無所得。應當想到無常之火正在燃燒世間，要早日尋求自我解脫，不要貪睡。各種煩惱賊經常伺機殺人，比仇敵還要可怕，怎麼能貪睡而不警醒呢？煩惱毒蛇睡在你們的心中，就像黑蛇睡在你們的房間里一樣，應當用持戒的鉤子早點把它趕走。睡蛇被趕走後才可以安眠，不趕走就睡覺是無恥的人。慚愧的衣服，在各種莊嚴中是最重要的，慚愧就像鐵鉤，能夠制止人的非法行為。所以，'

【English Translation】 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,'

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。

「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，今世後世人不喜見。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；出家行道無慾之人，而懷瞋恚，甚不可也。譬如清冷雲中霹靂起火，非所應也。

「汝等比丘，當自摩頭，已舍飾好著壞色衣，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？

「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。

「汝等比丘，當知多欲之人多求利故，苦惱亦多；少欲之人無求無慾，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，

【現代漢語翻譯】現代漢語譯本：『比丘們，應當常常感到慚愧，不要片刻忘記。如果失去了慚愧之心，就會失去所有的功德。有慚愧心的人才會有善法；如果沒有慚愧心，就和禽獸沒有什麼區別。』『你們這些比丘，如果有人來肢解你們的身體，你們應當控制自己的心，不要產生嗔恨，也要守護自己的口，不要說出惡語。如果放縱嗔恨心，就會妨礙自己的修行，失去功德利益。忍辱的功德，是持戒和苦行所不能比的。能夠實行忍辱的人，才可以稱為有力量的大人；如果不能歡喜地忍受惡罵的毒害，如同飲用甘露一樣，就不能稱為進入佛道的有智慧的人。為什麼呢？因為嗔恨的危害能夠破壞所有的善法，毀壞好的名聲，今生來世都不受人喜歡。應當知道嗔恨心比猛火還要厲害，應當常常防護，不要讓它進入心中。劫奪功德的盜賊，沒有比嗔恨更厲害的了。在家的俗人因為貪圖慾望，不是修行的人，不能自我控制，嗔恨還可以原諒；出家修行的人，沒有慾望，卻懷有嗔恨，那就太不應該了。就像清冷的雲中突然出現雷火一樣，是不應該發生的。』『你們這些比丘，應當自己摸摸自己的頭，已經捨棄了裝飾和美好的事物，穿著破舊的衣服，拿著缽盂乞食為生。自己看到自己是這樣的，如果生起驕慢之心，應當迅速滅除它。要知道，長久地保持驕慢心，尚且不適合世俗的在家人，更何況是出家修行的人，爲了解脫而降低自己的心去乞食呢？』『你們這些比丘，諂媚彎曲的心與佛道相違背，所以應當心地正直。應當知道諂媚彎曲只是爲了欺騙，進入佛道的人不應該有這種行為。所以你們應當端正自己的心，以正直為根本。』『你們這些比丘，應當知道慾望多的人，因為貪求利益，所以苦惱也多；慾望少的人，沒有貪求和慾望，就沒有這些禍患。僅僅是少欲就應當修習，更何況少欲能夠產生各種善的功德！少欲的人就不會諂媚彎曲地去討好別人，也不會被各種感官所牽引。實行少欲的人，內心就會坦然，沒有憂愁和畏懼，』

【English Translation】 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,'

觸事有餘常無不足，有少欲者則有涅槃。是名少欲。

「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。

「汝等比丘，若求寂靜無為安樂，當離憒鬧、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。世間縛著沒于眾苦，譬如老象溺泥不能自出。是名遠離。

「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，譬如鉆火未熱而息，雖欲得火，火難可得。是名精進。

「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。

「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。

【現代漢語翻譯】現代漢語譯本對於所接觸的事物，總是感到有餘而不會不足，擁有少欲的人就能達到涅槃（佛教的最高境界，指解脫生死輪迴）。這叫做少欲。『你們這些比丘，如果想要脫離各種苦惱，應當觀察知足，知足的法門就是富足安樂的所在。知足的人，即使睡在地上也感到安樂；不知足的人，即使身處天堂也不會滿意。不知足的人即使富有也感到貧窮，知足的人即使貧窮也感到富有。不知足的人常常被五欲（色、聲、香、味、觸）所牽引，被知足的人所憐憫。這叫做知足。』『你們這些比丘，如果追求寂靜無為的安樂，應當遠離喧鬧，獨自居住在清靜的地方，居住在清靜地方的人，連帝釋（佛教的護法神）諸天都會共同敬重。因此應當捨棄自己的眷屬和別人的眷屬，在空閑的地方獨自思考滅除痛苦的根本。如果喜歡和眾人在一起，就會遭受眾多的煩惱，就像大樹聚集了眾多的鳥，就會有枯萎折斷的禍患。世間的人被束縛執著，沉溺在各種痛苦之中，就像老象陷入泥潭不能自己出來。這叫做遠離。』『你們這些比丘，如果勤奮精進，那麼事情就沒有困難的。因此你們應當勤奮精進，就像小水不斷流動就能穿透石頭。如果修行者的心經常懈怠廢弛，就像鉆木取火沒有燒熱就停止，即使想要得到火，也很難得到。這叫做精進。』『你們這些比丘，要尋求善知識，尋求善的護持幫助，並且不要忘記正念。如果不忘記正念，各種煩惱的賊就不能侵入。因此你們應當常常把正念放在心中；如果失去正念，就會失去各種功德。如果念力堅強，即使進入五欲的賊中也不會被傷害，就像穿著鎧甲進入戰場就不會有所畏懼。這叫做不忘念。』『你們這些比丘，如果攝持心念，心就能安定在禪定之中，心在禪定中就能瞭解世間生滅的法相。因此你們應當常常精勤修習各種禪定，如果得到禪定，心就不會散亂，就像愛惜水的人家會好好修築堤壩。修行的人也是這樣，爲了智慧之水，要好好修習禪定，使智慧之水不流失。這叫做禪定。』

【English Translation】 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.'

「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。

「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，當急舍離亂心戲論。若汝欲得寂滅樂者，唯當善滅戲論之患。是名不戲論。

「汝等比丘，于諸功德常當一心，舍諸放逸如離怨賊。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。」

爾時世尊如是三唱，人無問者。所以者何？眾無疑故。

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。

【現代漢語翻譯】現代漢語譯本『你們這些比丘（佛教出家修行者），如果擁有智慧，就不會有貪戀執著，要經常自我反省，不讓自己犯錯。這樣，你們就能在我的教法中獲得解脫。如果不是這樣，你們既不是真正的修行人，也不是在家俗人，將一無所名。真正的智慧，是渡過生老病死苦海的堅固船隻，也是照亮無明黑暗的明燈，是治療一切病痛的良藥，是砍伐煩惱之樹的利斧。因此，你們應當通過聽聞、思考和修習智慧來增長自己。如果一個人擁有智慧的光芒，即使沒有天眼，也是一個明眼人。這就是智慧。』『你們這些比丘，如果沉溺於各種戲論，心就會混亂，即使出了家也無法獲得解脫。因此，比丘們，應當儘快捨棄混亂的戲論。如果你們想要獲得寂滅的快樂，就應當徹底消除戲論的禍患。這叫做不戲論。』『你們這些比丘，對於各種功德，應當常常一心一意，捨棄放逸，如同遠離怨敵。大悲世尊（佛陀）想要利益眾生的願望都已經實現，你們只需勤奮地去實踐。無論在山間、空曠的沼澤地、樹下、安靜的房間，都要記住所接受的教法，不要忘記，要常常自我勉勵，精進修行，不要虛度一生，死後才後悔。我如同良醫，知道病癥，開出藥方，服藥與否，不是醫生的過錯。又如同好的嚮導，引導人們走上正道，聽了卻不去做，也不是嚮導的過錯。你們如果對苦等四諦（佛教基本教義，包括苦諦、集諦、滅諦、道諦）有任何疑問，可以儘快提問，不要疑惑不解。』當時，世尊這樣說了三次，沒有人提問。這是為什麼呢？因為大家都沒有疑惑。這時，阿㝹樓馱（佛陀的弟子）觀察眾人的心意，對佛陀說：『世尊！月亮可以變熱，太陽可以變冷，但佛陀所說的四諦是不會改變的。佛陀所說的苦諦真實是苦，不可能變成快樂；集諦是真正的苦因，沒有其他原因；苦如果滅除，就是苦因滅除，苦因滅除，苦果也就滅除；滅苦之道確實是真正的道路，沒有其他道路。』

【English Translation】 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.'

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！』」

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：

「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。自今已后，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，此是應舍罪惡之物，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？

「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。」

佛垂般涅槃略說教誡經

【現代漢語翻譯】現代漢語譯本：世尊！這些比丘對於四諦（苦、集、滅、道）已經完全沒有疑惑。在這僧團中，那些修行尚未圓滿的比丘，見到佛陀入滅，必定會感到悲傷。如果有些初入佛法的人，聽到佛陀所說的教誨，就能立即得到解脫，就像在黑夜裡見到閃電的光芒就能看清道路一樣。而那些已經完成修行、已經度過苦海的人，只會這樣想：『世尊入滅，怎麼這麼快啊！』

雖然阿㝹樓馱（Anuruddha，佛陀的十大弟子之一，以天眼第一著稱）這樣說，但僧團中的所有人都已經完全理解了四聖諦的含義。世尊爲了讓這些大眾都能更加堅定，以大悲心再次為他們開示：

『你們這些比丘，不要憂愁煩惱。即使我住世一個劫（kalpa，極長的時間單位），也終究會入滅，有相聚就必然有分離，這是無法避免的。自利利他的教法都已經完備，如果我長久住世也沒有什麼益處。應該被度化的人，無論是天上還是人間，都已經度化完畢，那些尚未被度化的人，也都已經種下了得度的因緣。從今以後，我的弟子們輾轉相傳，這就是如來的法身常在而不滅。所以應當知道，世間一切都是無常的，有相聚就必然有分離，不要為此憂愁。世間的真相就是如此，應當勤奮精進，早日求解脫，用智慧的光芒來消除一切愚癡的黑暗。世間實在是很脆弱，沒有什麼是牢固強大的，我今天入滅就像是除去了惡疾，這身體是應該捨棄的罪惡之物，只是一個假名，它沉沒在生老病死的大海中，有智慧的人能夠除滅它，就像殺死怨賊一樣，難道不應該感到歡喜嗎？』

『你們這些比丘，應當常常一心一意地勤求出離之道，世間一切動與不動的事物，都是敗壞不安的現象。你們先停止說話吧，不要再說了，時間快要到了，我將要入滅，這是我最後的教誨。』

【English Translation】 English version: World-Honored One! These bhikshus (monks) have no doubt about the Four Noble Truths (duhkha, samudaya, nirodha, marga). Among this assembly, those who have not yet completed their practice will feel sorrow upon seeing the Buddha's parinirvana (death). If there are those who are new to the Dharma, upon hearing the Buddha's teachings, they will immediately attain liberation, just as one sees the path upon seeing a flash of lightning in the night. Those who have completed their practice and crossed the sea of suffering will only think: 'The World-Honored One's parinirvana is so swift!'

Although Anuruddha (one of the Buddha's ten great disciples, known for his divine eye) spoke these words, everyone in the assembly fully understood the meaning of the Four Noble Truths. The World-Honored One, wishing to strengthen the resolve of the assembly, spoke to them again with great compassion:

'You bhikshus, do not grieve or worry. Even if I were to remain in the world for a kalpa (an extremely long period of time), I would still eventually pass away. To meet without parting is impossible. The Dharma for self-benefit and the benefit of others is complete. If I were to remain longer, it would be of no further benefit. Those who were to be liberated, whether in the heavens or in the human realm, have already been liberated. Those who have not yet been liberated have also created the conditions for liberation. From now on, my disciples will continue to transmit the teachings, and thus the Dharma body of the Tathagata (Buddha) will always be present and will not perish. Therefore, you should know that all things in the world are impermanent, and that meeting is inevitably followed by parting. Do not grieve over this. Such is the nature of the world. You should diligently strive for liberation, using the light of wisdom to dispel the darkness of ignorance. The world is truly fragile, and nothing is strong or lasting. My passing away is like the removal of a terrible disease. This body is a sinful thing that should be discarded, a mere name, submerged in the great ocean of birth, old age, sickness, and death. How can a wise person not rejoice in its removal, just as one rejoices in killing an enemy?'

'You bhikshus, you should always diligently seek the path of liberation with a single mind. All things in the world, whether moving or unmoving, are subject to decay and instability. You should stop speaking now, for the time is near, and I am about to enter parinirvana. This is my final teaching.'