SUTRA ON THE BUDDHA'S BEQUEATHED TEACHING

佛垂般涅槃略說教誡經(亦名遺教經)

Translation into Chinese by Tripitaka Master Kumarajiva of Yao Qin Dynasty.

後秦龜茲國三藏鳩摩羅什奉　詔譯

Provisional Translation into English by The Buddhist Text Translation Society, Dharma Realm Buddhist University, City Of Ten Thousand Buddhas (1999 ) 

SUTRA PREFACE

When Shakyamuni Buddha first turned the Wheel of Dharma, he crossed over the Venerable Ajnatakaundinya.

釋迦牟尼佛初轉法輪，度阿若憍陳如，

The very last time he spoke the Dharma, he crossed over the Venerable Subhadhra.

最後說法度須跋陀羅，

All of those whom he should have crossed over had already been crossed over.

所應度者皆已度訖，

He lay between the Twin Sala trees and was about to enter Nirvana.

於娑羅雙樹間將入涅槃。

At this time, in the middle period of the night, all was quiet,without any sound.

是時中夜寂然無聲，

Then for the sake of all of his disciples he spoke on the essentials of the Dharma.

為諸弟子略說法要：

UPHOLDING THE PRECEPTS

All of you Bhikshus, after my Nirvana, you should revere and honor the Pratimoksha.

「汝等比丘，於我滅後，當尊重珍敬波羅提木叉。

It is like finding a light in darkness, or like a poor person obtaining a treasure.

如闇遇明、貧人得寶，

You should know that it is your great teacher, and is not different from my actual presence in the world.

當知此則是汝大師，若我住世無異此也。

Those of you who uphold the pure precepts should not buy, sell or trade.

持淨戒者，不得販賣貿易、

You should not covet fields or buildings, or keep servants or raise animals.

安置田宅、畜養人民奴婢畜生，

You should stay far away from all kinds of agriculture and wealth as you would avoid a pit of fire.

一切種殖及諸財寶，皆當遠離如避火坑。

You should not cut down grass or trees, plow fields or dig the earth.

不得斬伐草木、墾土掘地，

Nor may you compound medicines, prophesize good and evil, observe the constellations, cast horoscopes by the waxing and waning of the moon, or compute astrological fortunes.

合和湯藥、占相吉凶、仰觀星宿推步盈虛曆數算計，

All of these activities are improper.

皆所不應。

Regulate yourselves by eating at the appropriate time and by living in purity.

節身時食清淨自活，

You should not participate in worldly affairs or act as an envoy,

不得參預世事通致使命，

nor should you become involved with magical spells and elixiers of immortality, or with making connections with high ranking people, being affectionate towards them and condescending towards the lowly.

呪術仙藥、結好貴人親厚媟嫚，皆不應作。

With an upright mind and proper mindfulness you should seek to cross over.

當自端心正念求度，

Do not conceal your faults or put on a special appearance to delude the multitudes.

不得苞藏瑕疵、顯異惑眾。

Know the limits and be content with the four kinds of offerings. When you receive offerings, do not store them up.

於四供養知量知足，趣得供事不應稸積，

This is a general explanation of the characteristics of upholding the precepts.

此則略說持戒之相。

The precepts are the root of proper freedom; therefore they are called the Pratimoksha (lit. the root of freedom).

戒是正順解脫之本，故名波羅提木叉。

By relying on these precepts, you will give rise to all dhyana concentrations, and reach the wisdom of the cessation of suffering.

依因此戒，得生諸禪定及滅苦智慧。

For this reason, Bhikshus, you should uphold the pure precepts and not allow them to be broken.

是故比丘，當持淨戒勿令毀犯。

If a person is able to uphold the pure precepts, he will, as a result, be able to have good dharmas.

若人能持淨戒，是則能有善法。

If one lacks the pure precepts, no good merit and virtue can arise.

若無淨戒，諸善功德皆不得生。

Therefore you should know that the precepts are the dwelling place for the foremost and secure merit and virtue.

是以當知，戒為第一安隱功德之所住處。

RESTRAINING THE MIND

All of you Bhikshus, if you are already able to abide by the precepts, you should restrain the five sense organs, and do not allow them to enter the five desires as they please.

「汝等比丘，已能住戒當制五根，勿令放逸入於五欲。

It is like a person tending cattle who carries a staff while watching them, not allowing them to run loose and trample others' sprouting grains.

譬如牧牛之人執杖視之，不令縱逸犯人苗稼；

If you let your five sense organs run loose, not only will the five desires become boundless, they will be uncontrollable.

若縱五根，非唯五欲將無崖畔不可制也，

They are like a violent horse unrestrained by reins who drags a person along so that he falls into a pit.

亦如惡馬不以轡制，將當牽人墜於坑陷，

If you are robbed or injured you will suffer for only a single life, but the injury from the plundering done by the five sense organs brings misfortunes which extend for many lives.

如被劫害苦止一世；五根賊禍殃及累世，

Because their harm is extremely heavy, it is impermissible to be careless.

為害甚重，不可不慎。

For this reason wise people restrain the five sense organs and do not go along with them.

是故智者制而不隨，

They restrain them like thieves who are not allowed to run loose.

持之如賊不令縱逸；

If you let them run loose for a while, before long you will observe their destruction.

假令縱之，皆亦不久見其磨滅。

Since the five sense organs have the mind as their ruler, you should restrain the mind well.

此五根者，心為其主。是故汝等當好制心，

Your mind is as dangerous as an extremely poisonous snake, a savage beast or a hateful robber.

心之可畏，甚於毒蛇、惡獸怨賊、

A great fire rushing upon you is still not a satisfactory analogy for the mind.

大火越逸，未足喻也，

It is like a person carrying a container of honey who, as he moves along in haste, only pays attention to the honey, and does not notice a deep pit.

動轉輕躁，但觀於蜜不見深坑，

It is like a mad elephant without a barb, or a monkey in a tree jumping about, which are both difficult to restrain.

譬如狂象無鈎，猿猴得樹騰躍跳躑，難可禁制，

You should hasten to control it and not allow it to run loose.

當急挫之無令放逸。

Those who allow their minds to wander freely loose the goodness that people do.

縱此心者喪人善事，

By restraining it in one place there is no affair which cannot be completed.

制之一處無事不辦。

For this reason, Bhikshus, you should vigorously subdue your mind.

是故比丘，當勤精進折伏其心。

MODERATION IN EATING

All of you Bhikshus! You should accept various kinds of food and drink as if you were taking medicine.

「汝等比丘，受諸飲食當如服藥，

Whether they be good or bad, do not take more or less of them, but use them to cure hunger and thirst and to maintain the body.

於好於惡勿生增減，趣得支身以除飢渴。

Bhikshus should be the same way as bees gathering from flowers, only taking the pollen without harming their form or scent;

如蜂採花，但取其味不損色香。

receive peoples' offerings to put an end to distress, but do not seek to obtain too much and spoil their good hearts.

比丘亦爾，受人供養取自除惱，無得多求壞其善心。

Be like a wise man, who having estimated the load that suits the strength of his ox, does not exceed that amount and exhaust its strength.

譬如智者籌量牛力所堪多少，不令過分以竭其力。

AVOIDING SLEEP

All of you Bhikshus, during the day, with a vigorous mind, cultivate the Dharma and do not allow the opportunity to be lost.

「汝等比丘，晝則勤心修習善法無令失時，

In the first and last periods of the night also do not be lax, and during the middle period of the night, chant Sutras to make yourself well informed.

初夜後夜亦勿有廢，中夜誦經以自消息，

Do not let the causes and conditions of sleep cause your single life to pass in vain, so that you do not obtain anything at all.

無以睡眠因緣令一生空過無所得也。

You should be mindful of the fire of impermanence which burns up all the world.

當念無常之火燒諸世間，

Seek to cross yourself over and do not sleep.

早求自度勿睡眠也。

The thieves of afflictions are always about to kill you even more than your mortal enemies.

諸煩惱賊常伺殺人，甚於怨家，

How can you sleep?

安可睡眠？

How can you not rouse yourself to awaken?

不自驚寤？

The poisonous serpent of afflictions is sleeping in your mind; just as if a black viper were asleep in your room. You must use the hook of precepts to quickly remove it.

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。

When the sleeping snake is gone, then you can sleep at ease.

睡蛇既出乃可安眠，

Those who sleep even though the snake has not yet gone, are without shame.

不出而眠是無慚人也。

The clothing of shame, among all adornments, is the very best.

慚恥之服，於諸莊嚴最為第一，

Shame can be compared to an iron barb which can restrain people from doing evil.

慚如鐵鉤，能制人非法。

Therefore you should always have a sense of shame, and not be without it even for a moment, for if you have no sense of shame you will lose all of your merit and virtue.

是故比丘，常當慚恥，無得暫替，若離慚恥則失諸功德。

Those who have shame have good dharmas;

有愧之人則有善法；

one without it is no different from the birds and beasts.

若無愧者，與諸禽獸無相異也。

AVOIDING ANGER

All of you Bhikshus! Even if a person dismembered you piece by piece, your mind should be self-contained.

「汝等比丘，若有人來節節支解，當自攝心，

Do not allow yourself to become angry.

無令瞋恨，

Moreover, you should guard your mouth and not give rise to evil speech.

亦當護口勿出惡言，

If you allow yourself to have thoughts of anger, you will hinder your own Way, and lose the merit and virtue you have gained.

若縱恚心則自妨道、失功德利。

Patience is a virtue which neither upholding the precepts nor the ascetic practises are able to compare with.

忍之為德，持戒苦行所不能及。

One who is able to practise patience can be called a great person who has strength;

能行忍者乃可名為有力大人；

if you are unable to happily and patiently undergo the poison of malicious abuse, as if drinking sweet dew, you cannot be called a wise person who has entered the Way.

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。

Why is this?

所以者何？

The harm from anger ruins all good dharmas and destroys one's good reputation.

瞋恚之害能破諸善法、壞好名聞，

People of the present and of the future will not even wish to see this person.

今世後世人不憙見。

You should know that a heart of anger is worse than a fierce fire.

當知瞋心甚於猛火，

You should always guard against it, and not allow it to enter you, for of the thieves which rob one's merit and virtue, none surpasses anger.

常當防護無令得入，劫功德賊無過瞋恚。

Anger may be excusable in lay people who indulge in desires, and in people who do not cultivate the Way, who are without the means to restrain themselves,

白衣受欲非行道人，無法自制，瞋猶可恕；

but for people who have left the home-life, who cultivate the Way and are without desires, harboring anger is impermissible.

出家行道無欲之人，而懷瞋恚，甚不可也。

Within a clear, cool cloud, there should not be a sudden blazing clash of thunder.

譬如清冷雲中霹靂起火，非所應也。

AVOIDING ARROGANCE

All of you Bhikshus! You should rub your heads, for you have relinguished fine adornments, you wear the garments of a Buddhist monk,

「汝等比丘，當自摩頭，已捨飾好著壞色衣，

and you carry the alms bowl to use in begging for your livelihood; look at yourself in this way.

執持應器以乞自活，自見如是，

If thoughts of arrogance arise you should quickly destroy them,

若起憍慢當疾滅之。

because arrogance and pride are not appropriate even among the customs of lay people,

謂長憍慢尚非世俗白衣所宜，

how much the less for a person who has left the home-life and entered the Way.

何況出家入道之人，

For the sake of liberation, you should humble yourself and receive alms for your food.

為解脫故自降其心而行乞耶？

AVOIDING FLATTERY

All of you Bhikshus! Thoughts of flattery are contradictory to the Way.

「汝等比丘，諂曲之心與道相違，

Therefore you should have a straightforward disposition of mind.

是故宜應質直其心。

You should know that flattery is only deceit, so people who have entered the Way should not flatter.

當知諂曲但為欺誑，入道之人則無是處。

For this reason, all of you should have an upright mind, and take a straightforward disposition as your basis.

是故汝等，宜應端心以質直為本。

REDUCING DESIRES

All of you Bhikshus! You should know that people with many desires suffer much, because they constantly seek for their own benefits. 

「汝等比丘，當知多欲之人多求利故，苦惱亦多；

People who reduce their desires, who are free of seeking or longing, do not have so much trouble. 

少欲之人無求無欲，則無此患。

Straight-away reduce your desires and cultivate appropriately.

直爾少欲尚應修習，

One who reduces desires can increase merit.

何況少欲能生諸善功德！

People who reduce their desires, do not flatter in order to get what they want from others.

少欲之人則無諂曲以求人意，

Moreover they are not dragged along by their sense organs.

亦復不為諸根所牽。

People who reduce their desires have, as a consequence, a mind which is peaceful, without worry or fear.

行少欲者，心則坦然無所憂畏，

When situations arise, they are ever satisfied and never discontent.

觸事有餘常無不足，

One who reduces his desires can realize Nirvana.

有少欲者則有涅槃。

This is my teaching on reducing desires. 

是名少欲。

CONTENTMENT

All of you Bhikshus, if you wish to be free from all suffering and difficulty, you should know contentment.

「汝等比丘，若欲脫諸苦惱，當觀知足，

The dharma of contentment is the dwelling of blessings, happiness, and peace.

知足之法即是富樂安隱之處。

People who are content, although they might sleep on the ground are peaceful and happy.

知足之人，雖臥地上猶為安樂；

Those who are not content, although they might abide in the heavens, are still dissatisfied.

不知足者，雖處天堂亦不稱意。

Those who are not content, even if they are wealthy, still they are poor.

不知足者雖富而貧，

Those who are content, although they might be poor, they are truly rich.

知足之人雖貧而富。

Those who are discontent are always dragged along by their five sense organs, and are pitied by those who are content.

不知足者常為五欲所牽，為知足者之所憐愍。

This is my teaching on contentment.

是名知足。

SECLUSION

All of you Bhikshus, seek quietude, unconditioned peace, and happiness.

「汝等比丘，若求寂靜無為安樂，

You should be apart from confusion and disturbances, and dwell alone in seclusion.

當離憒閙、獨處閑居，

People who dwell in quietude are revered by the heavenly ruler Shakra and all the gods.

靜處之人帝釋諸天所共敬重。

For this reason you should leave your own group and other groups; dwell alone in seclusion. Contemplate the root of suffering’s end.

是故當捨己眾他眾，空閑獨處思滅苦本。

If you delight in crowds, you will undergo much affliction.

若樂眾者則受眾惱，

It is like when a flock of birds gathers in a great tree, the tree is in danger of collapsing.

譬如大樹眾鳥集之，則有枯折之患。

One who is bound to the world drowns in a multitude of suffering, like an old elephant sunk in mud, who is unable to get himself out.

世間縛著沒於眾苦，譬如老象溺泥不能自出。

This is my teaching on seclusion.

是名遠離。

VIGOR

All of you Bhikshus, if you are vigorous no affair will be difficult for you;

「汝等比丘，若勤精進則事無難者，

for this reason all of you should be vigorous.

是故汝等，當勤精進，

It is like a small stream flowing for a long time which is able to bore through stone.

譬如小水常流則能穿石。

If, on the other hand, the mind of one who cultivates frequently becomes lax,

若行者之心數數懈廢，

it is like trying to make a fire by friction but resting before you get any heat;

譬如鑽火未熱而息，

though one wants to make a fire, the fire is hard to get.

雖欲得火，火難可得。

This is my teaching on vigor. 

是名精進。

MINDFULNESS

All of you Bhikshus, seeking for a Good and Wise Advisor, or for a wholesome benefactor, does not compare with mindfulness.

「汝等比丘，求善知識、求善護助而不忘念，

If you do not neglect mindfulness, none of the thieves of the afflictions can enter your mind.

若不忘念者，諸煩惱賊則不能入，

For this reason all of you should constantly collect the thoughts in your mind.

是故汝等，常當攝念在心；

If you lose mindfulness you will lose all merit.

若失念者則失諸功德。

If your power of mindfulness is firm and strong, though you mingle with the thieves of the five desires, they cannot harm you.

若念力堅強，雖入五欲賊中不為所害，

It is like joining a battle-wearing armor, thus you have nothing to fear. 

譬如著鎧入陣則無所畏。

This is my teaching on mindfulness.

是名不忘念。

DHYANA CONCENTRATION

All of you Bhikshus! If you collect your thoughts, your mind will be concentrated.

「汝等比丘，若攝心者心則在定，

If your mind is concentrated, you can know the arising and ceasing of all dharma’s appearances.

心在定故能知世間生滅法相，

For this reason, all of you should constantly and vigorously cultivate concentration.

是故汝等，常當精勤修集諸定，

If you attain concentration your mind will not be scattered.

若得定者心則不亂，

It is like a household that uses its water sparingly and is able to regulate its irrigation ditches.

譬如惜水之家善治堤塘。

One who cultivates concentration is also the same way; for the sake of the water of wisdom he cultivates dhyana concentration, so it does not leak away.

行者亦爾，為智慧水故，善修禪定令不漏失。

This is my teaching on concentration.

是名為定。

WISDOM

All of you Bhikshus, if you have wisdom, you will be free of greed or attachment.

「汝等比丘，若有智慧則無貪著，

Always examine yourselves, and do not allow yourselves to have faults.

常自省察不令有失，

This way you can gain liberation within my Dharma. 

是則於我法中能得解脫；

If you never examine yourself, I do not know what to call you, for you are neither a cultivator of the Way nor a layperson.

若不爾者，既非道人又非白衣，無所名也。

One with wisdom rides in a secure boat for crossing over the ocean of birth, old age, sickness, and death.

實智慧者，則是度老病死海堅牢船也，

Wisdom is also like a big bright lamp in the darkness of ignorance,

亦是無明黑闇大明燈也，

a good medicine for those who are sick,

一切病苦之良藥也，

and a sharp axe for cutting down the tree of afflictions.

伐煩惱樹者之利斧也。

For this reason all of you should increasingly benefit yourselves by learning, considering, and cultivating wisdom.

是故汝等，當以聞思修慧而自增益。

Even though a person only has flesh eyes, if he has illuminating wisdom, he has clear understanding.

若人有智慧之照，雖無天眼而是明見人也。

This is my teaching on wisdom.

是為智慧。

NOT HAVING IDLE DISCUSSIONS

All of you Bhikshus! If you indulge in all sorts of idle discussions, your mind will be scattered and even though you have left the home-life, you will not attain liberation.

「汝等比丘，若種種戲論其心則亂，雖復出家猶未得脫。

For this reason, Bhikshus, you should quickly renounce scattered thoughts and idle discussions.

是故比丘，當急捨離亂心戲論。

If you want to attain the happiness of still tranquility, you only need to eliminate the error of frivolous debate. 

若汝欲得寂滅樂者，唯當善滅戲論之患。

This is my teaching on not having idle discussions.

是名不戲論。

SELF-EXERTION

All of you Bhikshus! With respect to merit, you should always be single-minded.

「汝等比丘，於諸功德常當一心，

Relinquish laziness as you would avoid a hateful thief.

捨諸放逸如離怨賊。

The World Honored One has now finished his compassionate teaching for your benefit. All of you need only to practice it diligently.

大悲世尊所欲利益皆以究竟，汝等但當勤而行之。

Whether you are in the mountains, in a desolate marsh, beneath a tree, or in a quiet dwelling, be mindful of the Dharma you have received and do not forget it.

若在山間、若空澤中，若在樹下、閑處靜室，念所受法勿令忘失，

You should always exert yourself and practise it vigorously.

常當自勉精進修之，

You do not want to reach the time of death and be filled with remorse because you spent your life in vain.

無為空死後致憂悔。

I am like a good doctor who understands illnesses and prescribes medicines.

我如良醫，知病說藥，

Whether you take it or not is not the doctor’s responsibility.

服與不服，非醫咎也。

Moreover I am like a virtuous guide who points out a good road.

又如善導，導人善道，

If you who hear of it do not walk down that road, it is not the guide’s fault.

聞之不行，非導過也。

CLEARING UP ALL DOUBTS

All of you Bhikshus! If you have doubts about suffering and the other Four Truths, you may quickly ask about them now.

汝等若於苦等四諦有所疑者，可疾問之，

Do not harbour doubts and fail to clear them up.

無得懷疑不求決也。」

At that time the World Honored One repeated this three times, yet no one asked him a question.

爾時世尊如是三唱，人無問者。

And why was this?

所以者何？

Because the assembly did not harbour any doubts.

眾無疑故。

At that time Venerable Aniruddha contemplated the minds of the assembly and said to the Buddha,

爾時阿㝹樓馱觀察眾心而白佛言：

"World Honored One, the moon might grow hot and the sun could grow cold, but the Four Truths proclaimed by the Buddha could not be otherwise.

「世尊！月可令熱，日可令冷，佛說四諦不可令異。

The Truth of Suffering taught by the Buddha is actually suffering, and cannot become happiness.

佛說苦諦真實是苦，不可令樂；

Accumulation is truly the cause of suffering, besides which there is no other cause.

集真是因，更無異因；

If one wants to destroy suffering, the cause of suffering must be destroyed, because if the cause is destroyed then the result is destroyed.

苦若滅者即是因滅，因滅故果滅；

The path leading to the destruction of suffering is truly the real path, besides which there is no other path.

滅苦之道實是真道，更無餘道。

World Honored One, all of these Bhikshus are certain and have no doubts about the Four Truths."

世尊！是諸比丘於四諦中決定無疑。

LIVING BEINGS WHO WILL CROSS OVER

When those in this assembly who have not yet done what should be done see the Buddha cross over to Nirvana they will certainly feel sorrow.

於此眾中所作未辦者，見佛滅度，當有悲感。

Those who have newly entered the Dharma and heard what the Buddha taught, will all cross over.

若有初入法者，聞佛所說，即皆得度，

They have seen the Way, like a flash of lightning in the night.

譬如夜見電光即得見道。

But those who have already done what was to be done who have already crossed over the ocean of suffering, will only have this thought:

若所作已辦、已度苦海者，但作是念：

“Why has the World Honored One crossed over to Nirvana so soon?”

『世尊滅度，一何疾哉！』」

Although Aniruddha spoke these words,

阿㝹樓馱雖說是語，

everyone in the assembly had already understood the meaning of the Four Holy Truths.

眾中皆悉了達四聖諦義。

The World Honored One wanted everyone in that great assembly to be firm and secure, so with a mind of great compassion he spoke again for their sake. 

世尊欲令此諸大眾皆得堅固，以大悲心復為眾說：

All of you Bhikshus! Do not be grieved or distressed. 

「汝等比丘，勿懷憂惱。

If I were to live in the world for an eon, my association with you would still come to an end.

若我住世一劫會亦當滅，

A meeting without a seperation can never be.

會而不離，終不可得。

The Dharma for benefitting oneself and others is complete.

自利利人法皆具足，

If I were to live longer it would be of no further benefit.

若我久住更無所益，

All of those who could be crossed over, whether in the heavens or among humans, have already crossed over,

應可度者，若天上人間皆悉已度，

and all of those who have not yet crossed over have already created the causes and conditions for crossing over.

其未度者，皆亦已作得度因緣。

THE DHARMA BODY IS ALWAYS PRESENT

From now on all of my disciples must continuously practise.

自今已後，我諸弟子展轉行之，

Then the Thus Come One's Dharma body will always be enduring and indestructible.

則是如來法身常在而不滅也。

You should know therefore, that everything in the world is impermanent.

是故當知，世皆無常，

Meetings necessarily have seperations, so do not harbour grief.

會必有離，勿懷憂也。

Every appearance in the world is like this; be vigorous, seek liberation right away!

世相如是，當勤精進早求解脫，

Destroy the darkness of delusion with the brightness of wisdom.

以智慧明滅諸癡闇。

The world is truly dangerous and unstable, it is not reliable.

世實危脆無牢強者，

My attainment of Nirvana is like getting rid of an evil disease.

我今得滅如除惡病，

The malign body is falsely-named, drowning in the great ocean of birth, sickness, old age and death.

此是應捨罪惡之物，假名為身，沒在生老病死大海，

How can one who is wise not be happy when he gets rid of it, like killing a hateful thief?

何有智者得除滅之，如殺怨賊而不歡喜？

CONCLUSION

All of you Bhikshus! You should always single-mindedly and diligently seek the way out of all the moving and unmoving dharmas of the world,

「汝等比丘，常當一心勤求出道，一切世間動不動法，

for they are all decaying, unfixed appearances.

皆是敗壞不安之相。

All of you! Here I stop; there is nothing more to say.

汝等且止，勿得復語，

Time is passing away, and I want to cross over to Nirvana.

時將欲過，我欲滅度，

These are my very last instructions.

是我最後之所教誨。」

(THE END)

佛垂般涅槃略說教誡經

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