《佛遗教经》
[The] Sūtra [Of The] Buddha’s Bequeathed Teachings
姚秦三藏法师鸠摩罗什译
[By] Yáo-Qín [Dynasty’s] Tripiṭaka Dharma Master Kumārajīva Translated
公元 2022 年优婆塞沈时安英译
[In] 2022 C.E [By] Upāsakā Shen Shi’an Translated [To] English
[The shortcut to this page with full chapters is purelanders.com/yijiao. For chapter listing, see purelanders.com/yijiaojing. For ease of detailed studying and editing, square brackets show necessary connective words used in translation, to be removed for final published version later, with addition of glossary and notes. Suggestions are welcome for more precise choice of words. For the latest improved version, do revisit this page. Námó Āmítuófó.]
序分
[i] Preface Section
一、经序
[1] Sūtra’s Preface
释迦牟尼佛，初转法轮，度阿若憍陈如；最后说法，度须跋陀罗。所应度者，皆已度讫。
[When] Śākyamuni Buddha, first turned [the] Dharma wheel, [he] delivered Ājñāta-Kāuṇḍinya. [When he] finally spoke [the] Dharma, [he] delivered Subhadrā. Those [who] should [be] delivered, [have] all already [been] delivered completely.
于娑罗双树间，将入涅槃，是时中夜，寂然无声，为诸弟子略说法要。
At Śāla twin trees [in] between, [where he] will enter Nirvāṇa, [at] this time, [in the] middle [period of the] night, [it was] silent without [any] sounds, [as he] for all disciples, briefly spoke [of the] Dharma’s essentials.
正宗分
[ii] Main Principles’ Section
二、持戒
[2] Upholding [Of] Precepts
「汝等比丘，于我灭后，当尊重珍敬波罗提木叉，如闇遇明，贫人得宝。当知此则是汝等大师，若我住世无异此也。
‘You [and] other Bhikṣus [i.e. monastics], after my Parinirvāṇa [i.e. relinquishment of the Buddha’s body], should honour, treasure [and] revere [the] Prātimokṣa [i.e. precepts that lead towards liberation], like [in] darkness encountering brightness, poor persons obtaining treasures. [You] should know [that] this is then [the] great teacher [of] yours [and] others, [and] if [with] me abiding [in this] world, [it is] without difference [from] this.
持净戒者，不得贩卖贸易，安置田宅，畜养人民奴卑畜生。一切种植及诸财宝，皆当远离，如避火坑。不得斩伐草木，垦土掘地。
Those upholding pure precepts, must not sell [and] trade, help [to] settle fields [and] houses, raise livestock, people, servants [and] animals. All planting [and] growing, and all wealth [and] treasures, all should [be] far departed [from], like avoiding fire pits. [There] must not [be] cutting [and] chopping [of] grass [and] trees, cultivating [of] earth [and] digging [of] land.
合和汤药，占相吉凶，仰观星宿，推步盈虚，历数算计，皆所不应。节身时食，清净自活。
Combining [and] blending decoctions [of] medicines, observing forms [for] auspiciousness [and] inauspiciousness, looking upwards [to] observe constellations, predicting astronomical phenomena, [lunar] waxing [and] waning, [with] counting [and] calculating, all those should not [be done]. Regulate [your] bodies [with] timely eating, [with] purity [for] personal survival.
不得参预世事，通致使命，咒术仙药，结好贵人，亲厚媟慢，皆不应作。
[You] must not participate [in] worldly matters, [to be] connected [and] sent [on] missions, [with] incantation skills [and] “immortal medicines”, befriending [and] fawning [on] high-ranking people, [to be] close [and] hospitable [by being] disrespectful [and] undignified. All [these] should not [be] done.
当自端心，正念求度，不得包藏瑕疵，显异惑众。
[You] should personally upright [your] minds, [with] Right Mindfulness seek deliverance, [and] must not contain [and] hide [your] flaws, [to] appear differently [for] confusing people.
于四供养，知量知足，趣得供事，不应畜积。
Of [the] four offerings [of (1) food and drink (饮食), (2) robes (衣服), (3) bedding (卧具) and (4) medicine (汤药)], knowing [the proper] measure [and] knowing contentment, [for the] objective [of] obtaining offered items, [they] should not [be] stored [and] accumulated.
此则略说持戒之相，戒是正顺解脱之本，故名波罗提木叉。因依此戒，得生诸禅定，及灭苦智慧。是故比丘，当持净戒，勿令毁缺。
This then [is] briefly speaking [on the] forms of upholding precepts. [As the] precepts are [that] rightly following [the] roots of liberation, [they are] thus named [the] Prātimokṣa. Because [of] relying [on] these precepts, attaining [the] arising [of] all meditative concentrations, and eliminating suffering’s wisdom. Therefore, Bhikṣus, [you] should uphold [the] pure precepts, [and] not lead [them to be] destroyed [and] lacking.
若能持净戒，是则能有善法。若无净戒，诸善功德皆不得生。是以当知，戒为第一安隐功德住处。
If able [to] uphold [the] pure precepts, [you] are then able [to] have good Dharma [teachings]. If without [the] pure precepts, all good [and] meritorious virtues all cannot arise. With this, [you] should know, [that the] precepts [are] as [the] foremost tranquil meritorious virtues’ dwelling place.
三、制心
[3] Restraint [Of] Mind
汝等比丘，已能住戒，当制五根，勿令放逸，入于五欲。
You [and] other Bhikṣus, [those] already able [to] abide [by the] precepts, should restrain [your] five roots [of the (1) eye, (2) ear, (3) nose, (4) tongue and (5) body (眼耳鼻舌身)], not leading [to] laxity, [with] entering of [the] five desires [for (1) wealth, (2) sex, (3) fame, (4) food and (5) sleep (财色名食睡)].
譬如牧牛之人，执杖视之，不令纵逸，犯人苗稼。若纵五根，非唯五欲，将无涯畔，不可制也。
For example, like those persons herding cows, holding staves looking [after] them, [do] not lead [them to be] released [and] escape, [to] invade [other] persons’ seedlings [and] crops. If releasing [the] five roots, not only will [the] five desires, [have] boundless banks, [they] cannot [be] restrained too.
亦如恶马，不以辔制，将当牵人墬于坑陷。
Also like fierce horses, not with reins restrained, [they] will be [those] leading people [to] fall into pits [and] traps.
如被劫贼，苦止一世，五根贼祸，殃及累世，为害甚重，不可不慎。是故智者制而不随，持之如贼，不令纵逸。假令纵之，皆亦不久见其磨灭。
If by thieves robbed, [the] suffering [is] only [for] one life, [while the] five roots’ thieves’ misfortunes, bring disasters to accumulated lives, doing harms [that are] extremely heavy. [There] cannot [be] no caution. Therefore, those wise [will] restrain and not comply [with them], resisting them like thieves, not leading [them to be] released [and] escape. If [there are those] releasing them, all [will] also not long see their obliteration.
此五根者，心为其主。是故汝等，当好制心。心之可畏，甚于毒蛇、恶兽、怨贼、大火越逸，未足喻也。
These five roots, [are with the] mind as their master. Therefore, you [and] others, should well restrain [your] minds. That fearfulness [of the] mind, [is even] more [so] than poisonous snakes, fierce beasts, hateful thieves, [and] great fires, surpassing [these, with them] yet [to be] sufficient [as] analogies.
譬如有人，手执蜜器，动转轻躁，但观其蜜，不见深坑。譬如狂象无钩，猿猴得树腾跃踔踯，难可禁制。
For example, [there] are people, [with] hands holding honey vessels, moving [and] turning hastily [and] impulsively, only looking at that honey, not seeing deep pits. For example, like mad elephants without hooks, apes [and] monkeys getting to trees, leaping [and] dithering, [they are] difficult [to] be restrained.
当急挫之，无令放逸。纵此心者，丧人善事，制之一处，无事不办。是故比丘，当勤精进，折伏汝心。
[There] should urgently [be] inhibiting [of] it, without leading [to] laxity. Those releasing [i.e. or indulging] this mind, [will] lose humans’ good matters, [while those] restraining it [in] one place, [are with] no matters not done. Therefore, Bhikṣus, [you] should [be] constantly diligent, [in] subduing your minds.
四、节食
[4] Moderation [Of] Eating
汝等比丘，受诸饮食，当如服药，于好于恶，勿生增减。趣得支身，以除饥渴。如蜂采华，但取其味，不损色香。
You [and] other Bhikṣus, [when] receiving all drinks [and] food, should [be] like taking medicine. Of [that] good [and] of [that] bad, [do] not give rise [to wanting] more [or] less. [For the] objective [of] obtaining support [for the] body, with [them for] eliminating hunger [and] thirst. Like bees gathering [from] flowers, only obtaining their taste, not harming [their] forms [and] fragrances.
比丘亦尔，受人供养，趣自除恼，无得多求，坏其善心。
Bhikṣus [should] also thus, [when] receiving people making offerings, [for the] objective [of] personally eliminating afflictions, [they] must not [have] much seeking, [that] destroys their good minds.
譬如智者，筹量牛力所堪多少，不令过分，以竭其力。
For example, like those wise, [they will] consider [an] ox’s strength, [on] how much that [he] can endure, [to] not lead [him] with [the] excessive, [that] exhausts his strength.
五、戒睡眠
[5] Abstinence [From] Drowsiness
汝等比丘，昼则勤心修习善法，无令失时。初夜后夜，亦勿有废。
You [and] other Bhikṣus, [in] day then, [should be with the] diligent mind practising good Dharma [teachings], without leading [to] missed opportunities. [In the] first [period of the] night [i.e. 6 p.m. – 10 p.m.] [and the] later [period of the] night [i.e. 2 a.m. – 6 a.m.], also not having [them] abandoned.
中夜诵经，以自消息，无以睡眠因缘，令一生空过，无所得也。
[In the] middle [period of the] night [i.e. 10 p.m. – 2 a.m.] reciting sūtras, with [this] naturally [having] restrained rest, not with drowsiness [i.e. also sleepiness] [as] cause [and] condition, [that] leads [to this] one life [being] passed in vain, without that attained.
当念无常之火，烧诸世间，早求自度，勿睡眠也。诸烦恼贼，常伺杀人，甚于怨家，安可睡眠，不自警寤？
[You] should [be] mindful [of the] fire of impermanence, [that] burns all [in the] world, soon seek self-deliverance, [and] not [be] drowsy. [As] all afflictions’ thieves, [are] constantly waiting [to] kill people, [even] more [so] than enemies, how can [there be] drowsiness, [to] not personally [be] vigilant [to] awaken?
烦恼毒蛇，睡在汝心，譬如黑蚖，在汝室睡，当以持戒之钩，早摒除之。睡蛇既出，乃可安眠。不出而眠，是无惭人也。
[As] afflictions’ poisonous snakes, sleeping in your minds, for example, [are] like black vipers, in your bedrooms sleeping, [you] should with [the] hook of upheld precepts, soon expel them. [With the] sleeping snakes already gone, then can [there be] peaceful sleep. [With them] not gone yet sleeping, is [to be] shameless persons.
惭耻之服，于诸庄严，最为第一。惭如铁钩，能制人非法，是故常当惭愧，无得暂替。若离惭耻，则失诸功德。
[The] robes of [moral] shame [i.e. also humility], of all adornments, [are] as [the] most foremost. [As] shame [is] like [an] iron hook, able [to] restrain people [from] non-Dharma, therefore constantly should [there be] shame [i.e. also repentance], without having [it] temporarily replaced. If departing [from] shame, [they will] then lose all meritorious virtues.
有愧之人，则有善法；若无愧者，与诸禽兽无相异也。
Of people having shame, [they will] then have good Dharma [teachings]. If [there are] those without shame, [they are] with all birds [and] beasts, without differences [from] one another.
六、戒瞋恚
[6] Abstinence [From] Anger [And] Hatred
汝等比丘，若有人来，节节支解，当自摄心，无令嗔恨，亦当护口，勿出恶言。若纵恚心，即自妨道，失功德利。
You [and] other Bhikṣus, if [there] are people coming, piece by piece, [having your] limbs dismembered, [you] should personally gather [your] minds, not leading [to] anger [and] hatred. [You] also should guard [your] mouths, [to] not speak harsh words. If indulging [in] anger’s mind, thus self-obstructing [the] path, [and] losing meritorious virtues’ benefits.
忍之为德，持戒苦行，所不能及。能行忍者，乃可名为有力大人。
Of patience as [a] virtue, [it is] that [which] upholding precepts [and] ascetic practices [are] not able [to be] equal [to]. Those able [to] practise patience, thus can [be] named as great persons having strength.
若其不能欢喜忍受恶骂之毒，如饮甘露者，不名入智慧人也。所以者何？嗔恚之害，则破诸善法，坏好名闻。今世后世，人不喜见。
If [there are] those not able [to] joyfully [and] patiently receive [the] poison of harsh insults, like drinking sweet dew, [they are] not named [as] people [who have] entered wisdom. Why [is] that [so]? [The] harms of anger, [are] then [with] destruction [of] all good Dharma [teachings, and] damage [of] good reputation. [In this] present life [and] later lives, [with] people not [having] joy [when] seeing [them].
当知嗔心，甚于猛火。常当防护，无令得入。劫功德贼，无过嗔恚。
[It] should [be] known [that] anger’s mind, [is] more [extreme] than [a] ferocious fire. [There] constantly should [be] guarding [and] protecting [against it], not enabling [it to] gain entry. [Of those] robbing, [as] meritorious virtues’ thieves, [they are] without [that] surpassing anger.
白衣受欲，非行道人，无法自制，嗔犹可恕。出家行道，无欲之人，而怀嗔恚，甚不可也。
[As] white-robed [laypersons] receiving [the] desired, [and] people not practising [the] path, [are] incapable [of] self-restraint, [their] anger still can [be] excused. [As those who have] left [the] household [life to] practise [the] path, [are] those people ‘without’ desires, yet embracing anger, [this] certainly must not [be done].
譬如清冷云中，霹雳起火，非所应也。
For example, like [a] clear [and] cool cloud within, [when a] clap of thunder gives rise [to] fire, [do] not [have] that responded [to].
七、戒憍慢
[7] Abstinence [From] Arrogance
汝等比丘，当自摩头，已舍饰好，著坏色衣，执持应器，以乞自活，自见如是。
You [and] other Bhikṣus, should personally scrape [i.e. shave] [your] heads, [and] already [having] abandoned adornments [for] beautification, wear spoilt coloured robes [i.e. kaṣāyas], firmly hold begging vessels, with [them] beg [for] personal survival, personally seeing [yourselves doing] thus.
若起憍慢，当疾灭之。增长憍慢，尚非世俗白衣所宜，何况出家入道之人，为解脱故，自降其身而行乞耶。
If giving rise [to] arrogance, [you] should swiftly eliminate it. [To] increase [in] arrogance, [is] also not that [for] worldly white-robed [laypersons] appropriate, moreover [for] people who [have] left [the] household [life to] enter [the] path, for liberation thus, [who should] personally lower [their] bodies and practise begging [for] alms.
八、戒谄曲
[8] Abstinence [From] Flattery
汝等比丘，谄曲之心与道相违。是故宜应质直其心。
You [and] other Bhikṣus, [should know that the] mind of flattery, with [the] path, contradict each other. Therefore, [there] should [be] straightforwardness [of] your minds.
当知谄曲，但为欺诳，入道之人，则无是处。是故汝等，宜当端心，以质直心为本。
[You] should know [that as] flattery, [is] only for cheating [and] deception, of people entering [the] path, then [is it] without this [having a] part. Therefore, you [and] others, should [have the] upright mind, with [the] straightforward mind as [the] root.
九、少欲
[9] Few Desires
汝等比丘，当知多欲之人，多求利故，苦恼亦多。
You [and] other Bhikṣus, should know [that] of people [with] many desires, [with] much seeking [of] benefits thus, [their] sufferings [and] afflictions [are] also many.
少欲之人，无求无欲，则无此患。
Of people [with] few desires, without seeking [and] without desires, [they are] then without these sufferings.
直尔少欲，尚宜修习，何况少欲，能生诸功德。
Directly thus [for] few desires, [there] still should [be] practice, moreover [with] few desires, [this is] able [to] give rise [to] all meritorious virtues.
少欲之人，则无谄曲以求人意，亦复不为诸根所牵。
Of people [with] few desires, then without flattery, with [it] seeking [to fulfil] people’s wishes, [they are] also not by all roots [as] those led.
行少欲者，心则坦然，无所忧畏。
[Of] those practising [with] few desires, [their] minds [are] then undisturbed, without that [to] worry [and] fear.
触事有余，常无不足。有少欲者，则有涅槃，是名少欲。
[When in] contact [with] matters, having surpluses, constantly without [having] not enough. [Those with] few desires, [will] then have Nirvāṇa. [These] are named [as teachings on] few desires.
十、知足
[10] Knowing Contentment
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。
You [and] other Bhikṣus, if desiring [to be] liberated [from] all sufferings [and] afflictions, should contemplate [on] contentment. [The] Dharma of knowing contentment is thus [the] dwelling of wealth, bliss [and] tranquillity.
知足之人，虽卧地上，犹为安乐；不知足者，虽处天堂，亦不称意。
Of people knowing contentment, although lying on [the] ground, [they] are still [with] peace [and] bliss. Those not knowing contentment, although dwelling [in the] heavens, [they are] also not satisfied.
不知足者，虽富而贫；知足之人，虽贫而富。
Those not knowing contentment, although wealthy, [they are] yet poor. Of people knowing contentment, although poor, [they are] yet wealthy.
不知足者，常为五欲所牵，为知足者之所怜愍，是名知足。
Those not knowing contentment, [are] constantly by [the] five desires those led, by those knowing contentment, they [are] those sympathised. [These] are named [as teachings on] contentment.
十一、远离
[11] Far Departure
汝等比丘，欲求寂静无为安乐，当离愦闹，独处闲居。
You [and] other Bhikṣus, desiring [to] seek [the] tranquillity [of] unconditioned peace [and] bliss, should depart [from] confusions [and] disturbances, [to] alone live [in] vacant residences.
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。
Of people quietly living, [as they are by] Śakra [and] all heavenly [beings], those together revered [and] honoured, therefore should [there be] renunciation [of] personal assemblies [and] others’ assemblies, [for] free time alone living, [to] contemplate elimination [of] suffering’s root.
若乐众者，则受众恼。譬如大树众鸟集之，则有枯折之患。
If [there are] those joyful [with] crowds, [they will] then receive many afflictions. For example, [they are] like big trees [with] many birds gathering there, then having [the] calamity of withering [and] breaking.
世间缚者，没于众苦，譬如老象溺泥，不能自出，是名远离。
Those [by the] world bound, sunken in all sufferings, for example, [are] like old elephants drowning [in] mud, not able [to] personally exit. [These] are named [as teachings on] far departure.
十二、精进
[12] Diligence
汝等比丘，若勤精进，则事无难者。是故汝等，当勤精进。
You [and] other Bhikṣus, if constantly diligent, [are] then [with] matters without difficulties. Therefore, you [and] others, should [be] constantly diligent.
譬如小水长流，则能穿石。
For example, like [a] small stream constantly flowing, [it is] then able [to] penetrate rock.
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。
If [the] minds [of] practitioners, [are] frequently lazy [and] abandon [practice], for example, like boring [for] fire, [with it] yet [to be] hot then resting, although desiring [to] obtain fire, fire [is] difficult to [be] obtained. [These] are named [as teachings on] diligence.
十三、不忘念
[13] Not Forgetting Mindfulness
汝等比丘，求善知识，求善护助，无如不忘念。若有不忘念者，诸烦恼贼则不能入。是故汝等，常当摄念在心。
You [and] other Bhikṣus, [when] seeking good-knowing friends, [and] seeking good protective helpers, none [are] like not forgetting mindfulness. If [there are] those not forgetting mindfulness, all afflictions’ thieves [are] then not able [to] enter. Therefore, you [and] others, constantly should gather [the] thoughts in [your] minds.
若失念者，则失诸功德。若念力坚强，虽入五欲贼中，不为所害。譬如著铠入阵，则无所畏，是名不忘念。
If [there are] those losing mindfulness, [they will] then lose all meritorious virtues. If mindfulness’ power [is] strong, although entering five desires’ thieves within, [they are] not by them harmed. For example, like wearing armour entering battlefields, then without that [to] fear. These [are] named [as teachings on] not forgetting mindfulness.
十四、禅定
[14] Meditative Concentration
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，常当精勤修习诸定。
You [and] other Bhikṣus, if [there are] those gathering [their] minds, [their] minds [will] then [be] in concentration. [With] minds in concentration thus, [they will be] able [to] know [the] world’s arising [and] ceasing dharmas’ forms. Therefore, you [and] others, constantly should [be] diligent [in] practising all concentrations.
若得定者，心则不散。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。
If [there are] those [who have] attained concentration, [their] minds [will] then not [be] scattered. For example, like families that treasure water, [they will] well manage [their] embankments. Practitioners [are] also thus, for wisdom’s water thus, well cultivating meditative concentration, enabling [it to] not [be] leaked [and] lost. These [are] named as [teachings on] concentration.
十五、智慧
[15] Wisdom
汝等比丘，若有智慧，则无贪著。
You [and] other Bhikṣus, if having wisdom, [are] then without greedy attachment.
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。
Constantly personally examining oneself, not leading [to] having faults, [this] is then relying on my Dharma within, able [to] attain liberation. If [there are] those not thus, [they are] already not [the] path’s persons [i.e. monastics], also not white-robed [laypersons], without those names.
实智慧者，则是度老病死海坚牢船也，亦是无明黑暗大明灯也，一切病者之良药也，伐烦恼树之利斧也。是故汝等，当以闻思修慧而自增益。
Those truly wise, are then strong [and] firm ships [for] delivering [from the] ocean [of] ageing, sickness [and] death, also are great bright lamps [in] ignorance’s darkness, good medicine of all those sick, [and] sharp axes that cut afflictions’ trees. Therefore, you [and] others, should with [the] wisdoms [of] listening, contemplation [and] cultivation, then personally increase [in] benefits.
若人有智慧之照，虽是肉眼，而是明见人也，是名智慧。
If people have [the] illumination of wisdom, although [they] are [with the] flesh eye, yet [they] are clearly seeing people. [These] are named [as teachings on] wisdom.
十六、不戏论
[16] Not [Having] Frivolous Discussions
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。
You [and] other Bhikṣus, if [with] all kinds [of] frivolous discussions, your minds [will] then [be] scattered. Even if [having] left [the] household [life, you will] still not attain liberation. Therefore, Bhikṣus, [you] should urgently abandon scattered minds [with] frivolous discussions.
若汝欲得寂灭乐者，唯当善灭戏论之患，是名不戏论。
If you desire [to be] those [who] attain [the] bliss [of] stillness [and] extinguishment [i.e. Nirvāṇa], [you] only should well eliminate [the] sickness of frivolous discussions. These [are] named [as teachings on] not [having] frivolous discussions.
十七、自勉
[17] Self-Encouragement
汝等比丘，于诸功德，常当一心，舍诸放逸，如离怨贼。
You [and] other Bhikṣus, for all meritorious virtues, constantly should [be] wholehearted, [and] abandon all laxity, like departing [from a] hateful thief.
大悲世尊，所说利益，皆已究竟。汝等但当勤而行之。
[From the] great compassionate World-Honoured [One, of] those [teachings] spoken [to] benefit, [they are] all already complete. You [and] others only should diligently then practise them.
若于山间，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，后致有悔。
If in between mountains, if within empty grasslands, if at trees below, idly residing [in] quiet rooms, [be] mindful [of] those received Dharma [teachings], not enabling [them to be] forgotten [and] lost. [You] constantly should encourage yourselves, [to] diligently cultivate them. Do not in vain die, later leading [to] having regrets.
我如良医，知病说药，服与不服，非医咎也。
I [am] like [a] good doctor, [who] knows [your] sicknesses [and] spoke [of their] medicines, [while] taking and not taking [them, is] not [with the] doctor to blame.
又如善导，导人善道，闻之不行，非导过也。
Also like [a] good guide, [who] guides people [to] good paths, [having] heard [of] them, [yet] not walking [them, is] not [the] guide’s fault.
十八、决疑
[18] Resolution [Of] Doubts
汝等若于苦等四谛有所疑者，可疾问之，毋得怀疑，不求决也。」
You [and all] others, if of suffering [and all] other [aspects of the] Four [Noble] Truths [i.e. which encompass all Dharma teachings], have those [with] doubts, [you] may swiftly ask them, [to] not have doubts, without seeking resolution.’
尔时世尊，如是三唱，人无问者。所以者何？众无疑故。
At that time, [the] World-Honoured [One], thus thrice called aloud, [and the] people [were] without questions. Why [is] that [so]? [As the] assembly [was] without doubts thus.
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。
Then, Aniruddha observed [the] assembly’s minds, and [to the] Buddha said, ‘World-Honoured [One, the] moon can [be] made hot, [and the] sun can [be] made cold, [while the] Buddha’s spoken Four [Noble] Truths, cannot [be] made different.
佛说苦谛实苦，不可令乐。
[1] [The] Buddha’s spoken suffering’s truth [is] true suffering, [that] cannot lead [to] bliss.
集真是因，更无异因。
[2] Accumulation [of suffering with greed, hatred and delusion] truly is [the] cause, furthermore without [a] different cause.
苦若灭者，即是因灭，因灭故果灭。
[3] Suffering, if [to be] that eliminated, [this] then is [with the] cause [to be] eliminated, [as with the] cause eliminated, thus [is the] effect eliminated.
灭苦之道，实是真道，更无余道。
[4] [The] path of eliminating suffering, truly is [the] true path, furthermore without another path.
世尊，是诸比丘，于四谛中，决定无疑。
World-Honoured [One, it] is [so, that] all Bhikṣus, of [the] Four [Noble] Truths within, [are] definitely without doubts.
于此众中，所作未办者，见佛灭度，当有悲感。
Of this assembly within, those [with] that done yet [to be] accomplished, seeing [the] Buddha [entering] Parinirvāṇa, [they] will have grief [and] sadness.
若有初入法者，闻佛所说，即皆得度。譬如夜见电光，即得见道。
If [there] are those beginning [to] enter [the] Dharma, [who] hear that [the] Buddha said, [they will] immediately all attain deliverance. For example, like [in the] night seeing lightning’s light, immediately obtaining seeing [of the] path.
若所作已办，已度苦海者，但作是念：『世尊灭度，一何疾哉！』」
If [as] those [with] that done already accomplished, those already delivered [from] suffering’s ocean, [they will] only have this thought, “[The] World-Honoured [One is entering] Parinirvāṇa. How swift!”‘
阿㝹楼驮虽说此语，众中皆悉了达四圣谛义。
Aniruddha, although [having] said these words, [the] assembly within [already] all understood thoroughly [the] Four Noble Truths’ meanings.
十九、众生得度
[19] Sentient Beings’ Attainment [Of] Deliverance
世尊欲令此诸大众皆得坚固，以大悲心，复为众说：「汝等比丘，勿怀悲恼。若我住世一劫，会亦当灭。会而不离，终不可得。
[The] World-Honoured [One], desiring [to] lead all these [in the] great assembly [to] attain steadfastness, with [his] great compassionate mind, again for [the] assembly said, ‘You [and] other Bhikṣus, [should] not embrace sorrow [and] afflictions. If I abide [in this] world [for] one kalpa, [in] a moment, [I] also will [enter] Parinirvāṇa. [With] meeting yet not departing, [this] in the end cannot [be] obtained.
自利利他，法皆具足，若我久住，更无所益。应可度者，若天上人间，皆悉已度。其未度者，皆亦已作得度因缘。
[As for] self-benefitting [and] benefitting others, [the] Dharma [is] all completely [taught already], if I long[er] abide, [this is] furthermore without those [to] benefit. Those [who] should [and] can [be] delivered, if [in the] heavens above [or in the] human world, [have] all already [been] delivered. [Of] those yet [to be] delivered, [I have for] all also already made [the] causes [and] conditions [for them to] attain deliverance.
二十、法身常住
[20] [The] Dharma Body Constantly Abiding
自今以后，我诸弟子，展转行之，则是如来法身，常在而不灭也。是故当知，世皆无常，会必有离。勿怀忧恼，世相如是。当勤精进，早求解脱；以智慧明，灭诸痴暗。
From now afterwards, all my disciples, passing [it] through many, practising it, are then [with the] Thus Come [One’s] Dharma Body, constantly present and not extinguished. Therefore, [you] should know, [that the] world [is with] all impermanent, [and] meeting definitely [will] have departure. [Do] not embrace worries [and] afflictions, [as the] world’s forms [are] thus. [You] should [be] constantly diligent, [to] soon seek liberation, with wisdoms’ brightness, eliminate all delusions’ darkness.
世实危脆、无坚牢者。我今得灭，如除恶病。此是应舍之身，罪恶之物，假名为身，没在老病生死大海。何有智者，得除灭之，如杀怨贼，而不欢喜。
[The] world [is] truly dangerous [and] fragile, without that strong [and] firm. I [will] now attain Parinirvāṇa, like eliminating [an] evil sickness. This is [a] body that should [be] relinquished, [as an] object of transgressions’ evil, falsely named as [a] “body”, sunken in [the] great ocean [of] ageing, sickness, birth [and] death. How [can there] be those wise, [who] attain elimination [of] it, like [the] killing [of a] hateful thief, yet not [be] joyful?
流通分
[iii] Transmission Section
二十一、结论
[21] Conclusion
汝等比丘，常当一心，勤求出道。一切世间动不动法，皆是败坏不安之相。
You [and] other Bhikṣus, constantly should [be] wholehearted, [to] diligently seek departure’s path. All [the] world’s moving [and] unmoving dharmas, are all forms to [be] ruined, that [are] not [at] peace.
汝等且止，勿得复语。时将欲过，我欲灭度，是我最后之所教诲。」
You [and] others should stop, [and] must not again speak. [As the right] time will almost pass, [and] I [am] about [to enter] Parinirvāṇa, those are my last teachings [and] instructions.’
相关经典
Related Sūtras:
《佛遗教三经》
The Three Sūtras Of The Buddha’s Bequeathed Teachings
https://purelanders.com/2022/11/24/the-three-sutras-of-the-buddhas-bequeathed-teachings
