T17n0799_佛說略教誡經
大正藏第 17 冊 No. 0799 佛說略教誡經
No. 799
佛說略教誡經
大唐三藏義凈奉 制譯
如是我聞：
一時佛在室羅伐城逝多林給孤獨園，與無量苾芻眾俱。
爾時佛告諸苾芻：「汝等當知！於我法中，有少欲知足活命之事，謂我弟子，剃髮染衣，持缽巡家，乞食自濟；世間愚人之所輕慢。若有凈信善男子，離俗出家，修行此事，不為王難所逼迫故，不為賊怖、負債、驚恐、不存活故，但為發心，于生老病死、憂悲苦惱生厭離故，欲斷苦蘊、煩惱纏縛，盡其邊際，求解脫故。汝等豈非為此事故，而求出家！」
時諸苾芻白佛言：「世尊！如是，如是！為解脫故而求出家。」
「汝等苾芻！如有一類罪惡苾芻，雖復出家，性多貪染，於五欲境，深生戀著，或起瞋恚，生惡尋思，心恒放逸，不勤策勵，常多妄念，不習定門，攀緣諸境，樂下劣事，不希勝行，終無所獲。此之惡人猶如何等？汝諸苾芻聽說譬喻。如野田中，焚死屍木，兩頭俱燒，中間穢污，此木不堪聚落中人及野田人之所受用。我今以此喻彼一類出家懈怠愚癡之人，棄捨俗間諸快樂事，沙門義利復不修習，恒生三種不善思惟，所謂思惟五欲、思惟瞋害、思惟欺誑。此之三種
【現代漢語翻譯】 現代漢語譯本 佛說略教誡經
大正藏第 17 冊 No. 0799 佛說略教誡經
No. 799
佛說略教誡經
大唐三藏義凈奉 制譯
如是我聞：
一時，佛在室羅伐城（Śrāvastī，古印度城市名）逝多林（Jetavana，祇陀林）給孤獨園（Anāthapiṇḍika-ārāma，給孤獨長者的花園），與無量的比丘（bhikṣu，佛教出家男眾）眾在一起。
那時，佛告訴各位比丘：『你們應當知道！在我的佛法中，有少欲知足、維持生命的事情，就是我的弟子，剃除頭髮、穿著染色的衣服，拿著缽巡迴各家，乞討食物來維持生活；這被世間的愚人所輕視。如果有清凈信仰的善男子，離開世俗家庭出家，修行這件事，不是因為被王法的災難所逼迫，不是因為害怕盜賊、負債、驚恐、無法生存，只是因為發心，對於生老病死、憂愁悲傷痛苦煩惱產生厭惡和遠離，想要斷除痛苦的蘊（skandha，構成個體存在的要素）、煩惱的纏縛，窮盡其邊際，求解脫的緣故。你們難道不是爲了這些事情，才求出家的嗎？』
當時，各位比丘對佛說：『世尊！是的，是的！爲了求解脫的緣故而出家。』
『各位比丘！如果有一類罪惡的比丘，雖然出了家，天性卻多貪婪染著，對於五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）的境界，深深地產生愛戀執著，或者生起嗔恚，產生邪惡的思慮，內心常常放縱散漫，不勤奮努力，常常有很多虛妄的念頭，不修習禪定之門，攀緣各種境界，喜歡低下惡劣的事情，不希望殊勝的修行，最終一無所獲。這種惡人就像什麼呢？各位比丘聽我說個譬喻。就像野地裡，焚燒死屍的木頭，兩頭都被燒焦，中間被穢物污染，這種木頭不能被村落中的人以及野地裡的人所使用。我現在用這個比喻那一類出家懈怠愚癡的人，他們拋棄了世俗間的各種快樂的事情，沙門的義理和利益又不修習，常常產生三種不善的思惟，所謂思惟五欲、思惟嗔恚損害、思惟欺騙誆騙。這三種』
【English Translation】 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'
不善思惟因何而起？當知皆以無明為因而得生起，身壞命終，墮三惡趣。是故汝等，應勤修習，除斷無明。我是大師，汝是弟子，於我教中，要略之事，今為汝說。由大悲故、由哀愍故、為利益故、為勝樂故，如我所說，汝等應修。若在山林蘭若樹下、或露地，汝可善思，不應放逸，勿於後時心生悔恨！如說修行，當得解脫。」
爾時世尊說是語已，諸苾芻眾歡喜奉行。
佛說略教誡經
【現代漢語翻譯】 現代漢語譯本： 不善思惟（不如理的思考）因何而生起？應當知道都是以無明（對事物真相的迷惑）為因而產生，身壞命終之後，墮入三惡趣（地獄、餓鬼、畜生）。因此你們應當勤奮修習，去除斷滅無明。我是大師，你們是弟子，在我所教導的法中，重要的事項，現在為你們解說。由於大悲心，由於哀憫心，爲了利益你們，爲了殊勝的快樂，如同我所說的，你們應當修習。如果在山林寂靜處、蘭若（寺院）樹下、或者空曠的露天之地，你們可以好好地思考，不應該放逸，不要在以後心中產生後悔！如我所說去修行，當能得到解脫。」 當時世尊說完這些話后，各位比丘都歡喜地接受並遵照奉行。 《佛說略教誡經》
【English Translation】 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