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《佛遺教經》大字課誦本【日常課誦】

《佛遺教經》The Buddha’s Last Bequest 大字課誦本 Daily Chanting 佛曆 2563. 11. 8 菩提僧團 Ven. Devacitta 恭錄 Translated from the Chinese Tipitaka by Bhikkhu Khantipalo 供養──無上世尊、無上法身、無上舍利 Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者

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《佛遺教經》大字課誦本【大綱】(Outline) ♡ You should always exert the mind seeking the way out. - The Buddha’s Last Bequest ☼

《佛遺教經》大字課誦本【目錄】(Contents) ♡ You should always exert the mind seeking the way out. - The Buddha’s Last Bequest ☼

《佛遺教經》The Buddha’s Last Bequest 1 《佛遺教經》大字課誦本【大綱】(Outline) 2 《佛遺教經》大字課誦本【目錄】(Contents) 3 啊！佛陀的智慧 What! Buddha’s Wisdom 6 三皈依 Tisaraṇa / Three Refuges 7 佛遺教經 The Buddha’s Last Bequest 8 ♨ 第一篇說法緣起 Occasion (1~~3) 9 ♨ 第二篇戒不壞信 On the Cultivation of Virtue in this World (4~~78) 10 第一品 ✩ 培養戒德 Exhortation on Keeping the Precepts (4~~22) 10 第二品 ✩ 攝根護心 Exhortation on the Control of Mind and Body (23~~39) 17 第三品 ✩ 飲食知度 Exhortation on the Moderate Use of Food (40~~44) 22 第四品 ✩ 遠離惛眠──受持警寤 Exhortation on Sleeping (45~~59) 24 第五品 ✩ 捨五蓋──瞋恚、惡作 Exhortation on Refraining from Anger and Ill-will (60~~71) 28 第六品 ✩ 捨掉舉──離憍慢 Exhortation on Refraining from Arrogance and Contempt (72~~75) 32 第七品 ✩ 捨貪欲──離諂曲 Exhortation on Flattery (76~~78) 34 ♨ 第三篇僧不壞信 On the Advantages for Great Men Gone Forth to Homelessness (79~~124) 35 第一品 ✩ 少欲功德 The Virtue of Few Wishes (79~~84) 35 第二品 ✩ 知足無惱 The Virtue of Contentment (85~~91) 37 第三品 ✩ 隱逸美德 The Virtue of Seclusion (92~~99) 39 第四品 ✩ 正精進──滴水穿石 The virtue of energetic striving (100~~103) 41 第五品 ✩ 正念正知 The Virtue of Attentiveness (104~~108) 43 第六品 ✩ 足四禪──身行寂靜 The Virtue of ‘Collectedness’ - Samadhi (109~~112) 45 第七品 ✩ 無後有──慧善解脫 The Virtue of Wisdom (113~~121) 47 第八品 ✩ 捨自諦──離戲論 The Virtue of Restraint from Idle Talk (122~~124) 50 ♨ 第四篇佛不壞信──當自精進 Self Exertion (125~~131) 52 ♨ 第五篇法不壞信──四諦勿疑 On Clearing Up All Doubts (132~~160) 55 免費流通，歡迎助印！ Free circulation, welcomed posted! 65

Namo Tassa Bhagavato Arahato Sammā Sambuddhassa. 皈命──於世尊、應供阿羅漢、獨覺自現證、平等正覺者。 Refuge in the Buddha, Arhat, Supreme Enlightenment.

✩ Vayadhammā saṅkhārā, appamādena sampādetha. 諸行皆是壞滅之法，應自精進不放逸。 Decay is inherent in all component things.
Work out your salvation with diligence!

✩ 當勤精進，早求解脫；以智慧明，滅諸痴暗。 But do strive diligently, and quickly seek out freedom. With the light of perfect wisdom, destroy the darkness of ignorance!

༺ ⎈ ༻

啊！佛陀的智慧 What! Buddha’s Wisdom

✩ 似乎，每個人── 都喜歡發表！ Seems, everyone… enjoy published!

都有，他自己，高超的見解……。 Has, himself… super views.

似乎，每個人── 都有，勝過佛陀的智慧 ‼ Seems everyone… have, better than Buddha’s wisdom!

可是，對於原始的── 「佛陀教法」是什麼 ¿ ? However, what is… “the original teachings of Buddha?”

並不瞭解， ♨ 也不想瞭解，更沒有時間去瞭解。 Do not know, not understand, and no time to understand.

因為，他們都在── Because they are…

忙於，自己的：『所知、所見……？』 Busy with their own… “I know, I see… ?”

༺ ⎈ ༻

三皈依 Tisaraṇa / Three Refuges

Buddhaṃ saraṇaṃ gacchāmi, ✩ 我皈依──於佛陀； I refuge in the Buddha;

Abhabbo parihānāya nibbānasseva! 涅槃，無衰退！ Nibbana, no recession!

Dhammaṃ saraṇaṃ gacchāmi, ✩ 我皈依──正法律； I refuge in the Dhamma;

Hiri ottappa sampanno! 具足，慚與愧！ Be ashamed and reflection!

Saṅghaṃ saraṇaṃ gacchāmi, ✩ 我皈依──賢聖僧； I refuge in the Sangha;

Sikkhāya tibba gāravo! 熱心，尊敬學！ Ardent to learning respectfully!

༺ ⎈ ༻

佛遺教經 The Buddha’s Last Bequest

༺♡ 最正確的英文譯本 ♡༻

The Buddha’s Last Bequest. (The Discourse of the Teaching Bequeathed by the Buddha) Translated into Chinese by the Indian Acariya Kumarajiva, sometime prior to the year 956 Buddhist Era (鳩摩羅什 AD 344－413). Translated from the Chinese Tipitaka by Bhikkhu Khantipalo. Buddhist Publication Society Kandy, Sri Lanka. The Wheel Publication No. 112. Copyright © Buddhist Publication Society, 1967. For free distribution.

Vayadhammā saṅkhārā, appamādena sampādetha. ✩ 諸行皆是壞滅之法，應自精進不放逸。 Decay is inherent in all component things. Work out your salvation with diligence! ～《長部經典‧Mahāparinibbānasutta 大般涅槃經》(DN 16, 185)

✩ 當勤精進，早求解脫；以智慧明，滅諸痴暗。 But do strive diligently, and quickly seek out freedom. With the light of perfect wisdom, destroy the darkness of ignorance!

☆ 《佛垂般涅槃略說教誡經》 ➾ 全部以《沙門果經》作為說明。～姚秦三藏法師鳩摩羅什譯【菩提僧團、心法師整理】

卍　　　　卍　　　　卍

♨ 第一篇說法緣起 Occasion (1~3)

[1] 釋迦牟尼佛，初轉法輪，度阿若憍陳如；最後說法，度須跋陀羅。[2] 所應度者，皆已度訖；於娑羅雙樹間，將入涅槃。[3] 是時中夜，寂然無聲，為諸弟子，略說法要： [1] When Lord Buddha, sage of the Sakyas, first turned the Wheel of the Dhamma, Venerable Aññakondañña crossed over (the ocean of birth and death); while as a result of his last Discourse Venerable Subhadda crossed over likewise. [2] All those who were (ready) to cross over, them he (helped) to cross over. When about to attain Final Nibbana (涅槃 Nirvana), he was lying between the twin sala trees in the middle watch of the night. [3] No sound disturbed the calm and silence; then, for the sake of the disciples (弟子savaka), he spoke briefly on the essentials of Dhamma:

♨ 第二篇戒不壞信 On the Cultivation of Virtue in this World (4~~78) 第一品 ✩ 培養戒德 Exhortation on Keeping the Precepts (4~~22)

[4] 「汝等比丘！於我滅後，當尊重、珍敬，波羅提木叉。[5] 如暗遇明，貧人得寶。[6] 當知此，則是，汝等大師，若我住世，無異此也！ [4] “O Bhikkhus, after my Parinibbana (圓寂 Pari-Nirvana) you should reverence and honour the precepts of the Patimokkha. [5] Treat them as a light which you have discovered in the dark, or as a poor man would treat a treasure found by him. [6] You should know that they are your chief guide and there should be no difference (in your observance of them) from when I yet remained in the world. （具足清淨之身業、語業，過清淨生活，戒具足，守護諸根門，圓滿具足，正念正知。）

[7] 持淨戒者，不得，販賣貿易、安置田宅、畜養人民、奴婢、畜生； [7] If you would maintain in purity the precepts, you should not give yourselves over to buying, selling or barter. You should not covet fields or buildings, nor accumulate servants, attendants or animals. （遠離受男、女之奴僕；遠離受山羊和綿羊；遠離受雞、豬；遠離受象、牛、馬、騾；遠離受耕田、宅地；遠離差使、仲介所為之事；遠離買賣。）

[8] 一切種植，及諸財寶，皆當遠離，如避火坑； [8] You should flee from all sorts of property and wealth as you would avoid a fire or a pit. （遠離受蓄金銀；遠離受生穀物。）

[9] 不得，斬伐草木、墾土掘地。 [9] You should not cut down grass or trees, neither break new soil nor plough the earth. （遠離採伐種子、植物。）

[10] 合和湯藥、占相吉凶、仰觀星宿、推步盈虛、曆數算計，皆所不應。 [10] Nor may you compound medicines, practise divination or sorcery according to the position of the stars, cast horoscopes by the waxing and waning of the moon, nor reckon days of good fortune. All these are things which are improper (for a Bhikkhu). （例如──① 占卜手足之相、② 占前兆吉凶、③ 占流星、④ 占夢、⑤ 占體全身相、⑥ 占鼠所咬、⑦ 火護摩獻供、⑧ 杓子護摩獻供、⑨ 穀皮護摩獻供、⑩ 糠護摩獻供、⑪ 米護摩獻供、⑫ 熟酥護摩獻供、⑬ 油護摩獻供、⑭ 口護摩獻供、⑮ 血護摩獻供、⑯ 肢節明──命相預言、⑰ 宅地明──風水地理、⑱ 剎帝利明──政治學、⑲ 濕婆明──求濕婆神之庇護、⑳ 鬼神明──驅魔、㉑地明──土地學、㉒蛇明──蛇陀羅尼、㉓毒藥明、㉔蠍明、㉕鼠明、㉖鳥明、㉗烏鴉明、㉘命數預言、㉙防箭咒、㉚解獸聲法等。遠離如是等任何無益徒勞之橫明。）

[11] 節身時食、清淨自活； [11] Conduct yourselves in purity, eating only at the proper times and living your lives in purity and solitude. （日中一食，夜不食，離非時食。）

[12-1] 不得，參預世事、通致使命； [12-1] You should not concern yourselves with worldly affairs, nor yet circulate rumours. （例如──國王、大臣、剎帝利、梵行者、居士、童子令：『汝來此處、往彼處，汝來持此、持此往彼。』遠離如是任何使者、傳信之行為。）

[12-2] 咒術仙藥、結好貴人、親厚媟慢，皆不應作。 [12-2] You should not mumble incantations, mix magic potions, nor bind yourselves in friendship to powerful persons, showing to them and the rich (special) friendliness while treating with contempt those lacking (in worldly wealth, power and so forth). All such things are not to be done! （例如──① 許願、② 還願、③ 召魂收驚驅魔、④ 對地基作咒、⑤ 得精力有子、⑥ 失精力無子、⑦ 堪輿相宅地、⑧ 對宅地撒祭物、⑨ 祭壇灑淨、⑩ 淨身儀式、⑪ 供犧牲、⑫ 催吐劑、⑬ 催瀉藥、⑭ 祛痰劑、⑮ 利尿劑、⑯ 頭痛藥、⑰ 點耳油、⑱ 洗眼水、⑲ 灌鼻、⑳ 眼藥水、㉑塗藥油、㉒眼科醫、㉓外科醫、㉔小兒科醫、㉕授予根藥──藥劑師、㉖藥草下劑──內科醫等。遠離如是任何無益徒勞之橫明。）

[13] 當自端心、正念求度；[14] 不得，包藏瑕疵、顯異惑眾； [13] You should seek, with a steadfast mind, and with Right Mindfulness (正念 samma sati), for Enlightenment. [14] Neither conceal your faults (within), nor work wonders (without), thereby leading (yourself and) other people astray. （捨妄語、離妄語，語真實、不外真實，誠實可信賴，不欺世間……捨兩舌，離兩舌，不彼處聞，來此處告以離間此等之諸人；亦不此處聞，往彼處告以離間彼等之諸人。）

[15] 於四供養，知量知足，趣得供事，不應蓄積。 [15] As to the four offerings, be content with them, knowing what is sufficient. Receive them when offered but do not hoard them. This, briefly, is what is meant by observing the precepts. （例如──食物之貯蓄、飲物之貯蓄、乘具之貯蓄、衣服之貯蓄、臥具之貯蓄、香料之貯蓄、財物之貯蓄等。遠離如是享樂貯蓄物。）

[16] 此則略說，持戒之相。[17] 戒是正順、解脫之本，故名：『波羅提木叉！』 [16] These precepts are fundamental, [17] (to a life based on Dhamma-Vinaya) and accord exactly with freedom (解脫mokkha), and so are called the Patimokkha.

[18] 因依此戒，得生諸禪定，及滅苦智慧。[19] 是故比丘，當持淨戒，勿令毀缺。[20] 若人，能持淨戒，是則，能有善法；[21] 若無淨戒，諸善功德，皆不得生。[22] 是以當知，戒為：『第一安穩，功德住處！』 [18] By relying on them you may attain all levels of collectedness (禪定 samadhi) and likewise the knowledge of the extinction of dukkha (苦 unsatisfactoriness). [19] It is for this reason, Bhikkhus, that you should always maintain the precepts in purity and never break them. [20] If you can keep these precepts pure you possess an excellent (善法 method for the attainment of Enlightenment), [21] but if you do not do so, no merit of any kind will accrue to you. [22] You ought to know for this reason that the precepts are the chief dwelling-place of the merit which results in both body and mind (心 citta) being at rest. （恰如一灌頂之剎帝利，制伏怨敵，無論於何處，皆不見怖畏。比丘而戒具足者，由戒之護持故，無論於何處，皆不見怖畏。具足此聖戒蘊，彼之內心，感受無垢純淨安樂。）

第二品 ✩ 攝根護心 Exhortation on the Control of Mind and Body (23~39)

[23] 汝等比丘！已能住戒，當制五根，勿令放逸，入於五欲。[24] 譬如，牧牛之人，執杖視之，不令縱逸，犯人苗稼。[25] 若縱五根，非唯五欲，將無涯畔，不可制也；[26] 亦如惡馬，不以轡制，將當牽人，墜於坑埳。 [23] O Bhikkhus, if you are able already to keep within the precepts, you must next control the five senses, not permitting the entry of the five sense desires by your unrestraint, [24] just as a cowherd by taking and showing his stick prevents cows from entering another’s field, ripe for the harvest. [25] In an evil-doer indulging the five senses, his five desires will not only exceed all bounds but will become uncontrollable, [26] just as a wild horse unchecked by the bridle must soon drag the man leading it, into a pit. （茲有比丘以眼見色時，不執取主題，不執取細節。彼若放逸，不防護眼根，而隨著流入──貪愛、憂悲、過惡、不淨法。彼遂行攝禦，以防護眼根，令達眼根之防護。）

[27] 如被賊劫，苦止一世；[28] 五根賊禍，殃及累世。[29] 為害甚重，不可不慎！[30] 是故智者，制而不隨，持之如賊，不令縱逸；[31] 假令縱之，皆亦不久，見其磨滅。[32] 此五根者，心為其主，是故汝等，當好制心。 [27] If a man be robbed, his sorrow does not extend beyond the period of his life, [28] but the evil of that robber (五根賊禍 sense desires) and the depredations caused by him bring calamities extending over many lives, [29] creating very great dukkha. You should control yourselves! [30] Hence, wise men control themselves and do not indulge their senses but guard them like robbers who must not be allowed freedom from restraint. [31] If you do allow them freedom from restraint, before long you will be destroyed by Mara (Demon). [32] The mind is the lord of the five senses and for this reason you should well control the mind. （以意知法時，不執取主題，不執取細節。彼若放逸，不防護意根，而隨著流入──貪愛、憂悲、過惡、不淨法。彼遂行攝禦，以防護意根，令達意根之防護。彼依此聖具足諸根之防護，感受內心無垢純淨之安樂。）

[33] 心之可畏，甚於毒蛇、惡獸、怨賊、大火越逸，未足喻也。[34] 譬如有人，手執蜜器，動轉輕躁，但觀於蜜，不見深坑。 [33] Indeed, you ought to fear indulgence of the mind’s (desires) more than poisonous snakes, savage beasts, dangerous robbers or fierce conflagrations. No simile is strong enough to illustrate (this danger). [34] But think of a man carrying a jar of honey who, as he goes, heeds only the honey and is unaware of a deep pit. (in his path!) （如何比丘具足正念、正知耶？……茲有比丘① 於前往、於返回，以具正知；② 於瞻前、於顧後，具正知；③ 又屈伸手足時，具正知；④ 持下衣、上衣及缽時，具正知；⑤ 飲食嚐味時，具正知；⑥ 大、小便時，亦具正知；⑦ 行、住、坐、臥時；⑧ 覺醒時、語時、默時，皆具正知。）

[35] 譬如，狂象無鉤，猿猴得樹，騰躍踔躑，難可禁制。[36] 當急挫之，無令放逸！[37] 縱此心者，喪人善事；[38] 制之一處，無事不辦。[39] 是故比丘，當勤精進，折伏汝心！ [35] Or think of a mad elephant unrestrained by shackles! Again, consider a monkey who after climbing a tree cannot, except with difficulty, be controlled! Such as these would be difficult to check: [36] therefore hasten to control your desires and do not let them go unrestrained! [37] Indulge the mind (with its desires) and you lose the benefit of being born a man; [38] check it completely and there is nothing you will be unable to accomplish. [39] That is the reason, O Bhikkhus, why you should strive hard to subdue your minds. （比丘捨離此等之五蓋，以觀察自己，猶如：① 無負債、② 無疾病、③ 出獄、④ 自由、⑤ 安穩者。觀察自己，捨離彼五蓋者，而生歡喜；生歡喜者，而身輕安；身輕安者，而覺樂；覺樂者，而心得三昧。）

第三品 ✩ 飲食知度 Exhortation on the Moderate Use of Food (40~44)

[40] 汝等比丘！受諸飲食，當如服藥，於好於惡，勿生增減。[41] 趣得支身，以除饑渴； [40] O Bhikkhus, in receiving all sorts of food and drink, you should regard them as though you are taking medicine. Whether they be good or bad, do not accept or reject them according to your likes and dislikes; [41] just use them to support your bodies, thereby staying free from hunger and thirst. （如是出家，彼防護身、口、意而住，以滿足最低限度之衣、食，樂於離世靜居。）

[42] 如蜂採華，但取其味，不損色香。[43] 比丘亦爾，受人供養，趣自除惱，無得多求，壞其善心。[44] 譬如智者，籌量牛力，所堪多少？不令過分，以竭其力！ [42] As bees while foraging among flowers extract only the nectar, without harming their colour and scent, [43] just so, O Bhikkhus, should you do (when collecting alms-food). Accept just enough of what people offer to you, for the avoidance of distress. But do not ask for much and thereby spoil the goodness of their hearts, [44] just as the wise man, having estimated the strength of his ox, does not wear out its strength by overloading. （供彼衣、食、住宿及病之醫藥、用具，並如法保護、護衛、守護彼。）

第四品 ✩ 遠離惛眠──受持警寤 Exhortation on Sleeping (45~59)

[45] 汝等比丘！晝則勤心，修習善法，無令失時；[46] 初夜、後夜，亦勿有廢；中夜誦經，以自消息。[47] 無以，睡眠因緣，令一生空過，無所得也！[48] 當念，無常之火，燒諸世間，早求自度，勿睡眠也！ [45] O Bhikkhus, by day you should practise good Dhamma and not allow yourselves to waste time. [46] In the early evening and late at night do not cease to make an effort, while in the middle of the night you should chant the Suttas to make yourselves better informed. [47] Do not allow yourselves to pass your lives in vain and fruitlessly, on account of sleep. [48] You should envisage the world as being consumed by a great fire and quickly determine to save yourselves from it. Do not (spend much time in) sleep! （捨棄惛沈、睡眠，光明想而正念正知，脫離惛沈、睡眠而住；由離惛沈、睡眠，令心淨化。）

[49] 諸煩惱賊，常伺殺人，甚於怨家，安可睡眠，不自警寤？[50] 煩惱毒蛇，睡在汝心，譬如黑蚖，在汝室睡；[51] 當以，持戒之鉤，早摒除之。[52] 睡蛇既出，乃可安眠；[53] 不出而眠，是無慚人！ [49] The robbers of the three afflictions (貪 greed、瞋 aversion、痴 delusion) forever lie in wait to kill men so that (your danger) is even greater than in a household rent by hatred. So, fearful, how can you sleep and not arouse yourselves? [50] These afflictions are a poisonous snake asleep in your own hearts. They are like a black cobra sleeping in your room. [51] Destroy the snake quickly with the sharp spear of keeping the precepts! [52] Only when that dormant snake has been driven away will you be able to rest peacefully. [53] If you sleep, not having driven it away, you are men without shame (無慚 a-hiri). （惛眠蓋──猶如有人，囚禁於牢獄，彼其後健全安樂，又不減損彼之財物，得解放此牢獄。其時彼思惟：『我雖嘗囚禁於牢獄，但今健全安穩，又不減損我之財物，得解放此牢獄。』彼由此喜且悅樂。）

[54] 慚恥之服，於諸莊嚴，最為第一。[55] 慚如鐵鉤，能制人非法；[56] 是故，常當慚恥，無得暫替。[57] 若離慚恥，則失諸功德。[58] 有愧之人，則有善法；[59] 若無愧者，與諸禽獸，無相異也。 [54] The clothing of shame (慚恥 hiri), among all ornaments, is the very best. [55] Shame can also be compared to an iron goad that can control all human wrong-doing; [56] for which reason, O Bhikkhus, you should always feel ashamed of unskilful actions (暫替 akusalakamma). You should not be without it even for a moment, [57] for if you are parted from shame, all merits will be lost to you. [58] He who has fear of blame (有愧 ottappa) has that which is good, [59] while he who has no fear of blame (無愧 anottappa) is not different from the birds and beasts. （若人認罪過為罪過，其如法懺悔者，以將來自調禦，此乃聖者之律，繁盛之所以也。）

第五品 ✩ 捨五蓋──瞋恚、惡作 Exhortation on Refraining from Anger and Ill-will (60~71)

[60] 汝等比丘！若有人來，節節肢解，當自攝心，無令瞋恨；[61] 亦當護口，勿出惡言。[62] 若縱恚心，則自妨道，失功德利。 [60] O Bhikkhus, if there were one who came and dismembered you joint by joint, you should not hate him but rather include him in your heart (攝心 of friendliness—metta). [61] Besides, you should guard your speech and refrain from reviling him. [62] If you succumb to thoughts of hatred you block your own (progress in 道) Dhamma and lose the benefits of (accumulated 功德) merits. （捨惡口，離惡口，凡語無過失、樂耳、悅意、感銘、眾人所愛。）

[63] 忍之為德，持戒、苦行，所不能及。[64] 能行忍者，乃可名為：『有力大人！』 [63] Patience (忍 khanti) is a virtue which cannot be equalled even by keeping the precepts and (undertaking 苦行) the austere practices. [64] Whosoever is able to practise patience can be truly called a great and strong man, （捨棄掉舉、憂悔，內心寂靜，無躁鬱而住；由離掉舉、憂悔，令心淨化。）

[65] 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！』 [65] but he who is unable to endure abuse as happily as though he were drinking ambrosia, cannot be called one who has attained knowledge of Dhamma. （掉悔蓋──猶如有人為奴隸……其時，彼思惟：『我曾為奴隸，不隸屬自己而隸屬他人，不得如自己所欲而往；今我得解放奴隸之境遇，隸屬自己，不隸屬他人，獨立自由，得任自己所欲而往。』彼由此喜且悅樂。）

[66] 所以者何？瞋恚之害，則破諸善法，壞好名聞，今世、後世，人不喜見。 [66] Why is this? The harm caused by anger and resentment shatters all your goodness and so (greatly) spoils your good name that neither present nor future generations of men will wish to hear it. （捨棄害心、瞋恚，慈憫一切生物，無瞋害心而住；由離害心、瞋恚，令心淨化。）

[67] 當知瞋心，甚於猛火，常當防護，無令得入。[68] 劫功德賊，無過瞋恚。 [67] You should know that angry thoughts are more terrible than a great fire. So continually guard yourselves against them and do not let them gain entrance. [68] Among the three robbers (the afflictions), none steals merit more than anger and resentment. （瞋恚蓋──猶如有人，為重病所惱，不喜食物，而消失體力。然，其後，彼脫離其疾病，喜得食物，以恢復體力。）

[69] 白衣受欲，非行道人，無法自制，瞋猶可恕；[70] 出家行道，無慾之人，而懷瞋恚，甚不可也！[71] 譬如，清冷雲中，霹靂起火，非所應也。 [69] Those householders dressed in white who have desires and practise little Dhamma, in them, having no way of controlling themselves, anger may still be excusable; [70] but among those who become homeless (出家 pabbajita) because they wish to practise Dhamma and to abandon desire, the harbouring of anger and resentment is scarcely to be expected, [71] just as one does not look for thunder or lightning from a translucent, filmy cloud. （當心有瞋恚時，徹知：『心有瞋恚』；當心離瞋恚時，徹知：『心離瞋恚』。）

第六品 ✩ 捨掉舉──離憍慢 Exhortation on Refraining from Arrogance and Contempt (72~75)

[72] 汝等比丘！當自摸頭，已捨飾好，著壞色衣，執持應器，以乞自活，自見如是； [72] O Bhikkhus, rubbing your heads you should deeply consider yourselves in this way: ‘It is good that I have discarded personal adornment. I wear the russet robe of patches and carry a bowl with which to sustain life.’ （然，即令我剃除鬚髮，著袈裟衣，出家而為無家者。）

[73] 若起憍慢，當疾滅之！[74] 增長憍慢，尚非世俗、白衣所宜，何況出家、入道之人：[75] 『為解脫故，自降其身，而行乞耶？』 [73] When thoughts of arrogance or contempt arise, you must quickly destroy them by regarding yourselves in this way. [74] The growth of arrogance and contempt is not proper among those wearing white and living the household life: [75] how much less so for you, gone forth to homelessness! You should subdue your bodies, collecting food (行乞 in your bowls) for the sake of Dhamma-practice to realize Enlightenment. （如是出家，依『別解脫律儀』之防護，持戒而住，精勤於正行，見小罪亦恐怖，受學處而修學。）

第七品 ✩ 捨貪欲──離諂曲 Exhortation on Flattery (76~78)

[76] 汝等比丘！諂曲之心，與道相違；是故宜應，質直其心。[77] 當知諂曲，但為欺誑，入道之人，則無是處；[78] 是故汝等，宜當端心，以質直為本。 [76] O Bhikkhus, a mind inclined to flattery is incompatible with Dhamma; therefore, it is right to examine and correct such a mind. [77] You should know that flattery is nothing but deception, so that those who have entered the way of Dhamma practice have no use for it. [78] For this reason, be sure to examine and correct the errors of the mind, for to do so is fundamental. （有某沙門、梵行者，受食信施而生活。而專心住於欺瞞、饒諛──諂媚饒舌、暗示、騙詐、利養、貪求。遠離如是欺瞞、饒諛──諂媚饒舌。此亦為比丘戒之一分。）

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♨ 第三篇僧不壞信 On the Advantages for Great Men Gone Forth to Homelessness (79~124)

第一品 ✩ 少欲功德 The Virtue of Few Wishes (79~84)

[79] 汝等比丘！當知，多欲之人，多求利故，苦惱亦多；[80] 少欲之人，無求無欲，則無此患。[81] 直爾少欲，尚宜修習；何況少欲，能生諸功德！ [79] O Bhikkhus, you should know that those having many desires, by reason of their desire for selfish profit, experience much dukkha. [80] Those with few desires, neither desiring nor seeking anything, do not therefore experience such dukkha. [81] Straight-away lessen your desires! Further, in order to obtain all kinds of merit you should practise ‘fewness’ of desires. （彼於世間，捨棄愛欲、離愛欲而住；由離愛欲，令心淨化。）

[82] 少欲之人，則無諂曲，以求人意；亦復不為，諸根所牽。[83] 行少欲者，心則坦然，無所憂畏，觸事有餘，常無不足。[84] 有少欲者，則有涅槃，是名：『少欲！』 [82] Those who desire little, do not indulge in flattery so as to sway another’s mind, nor are they led by their desires. [83] Those who practise the diminishing of desires thus achieve a mind of contentment having no cause for either grief or fear, and finding the things they receive are sufficient, never suffer from want. [84] From this cause indeed, (comes) Nibbana. Such is the meaning of ‘having few wishes.’ （愛欲蓋──猶如有人，以負債而營事業，其事業繁榮，得還清負債之本金，尚有剩餘，得以養妻。其時，彼思惟：『我曾負債以營事業，事業繁榮，得還清負債之本金，尚有剩餘，得以養妻。』彼由此喜且悅樂。）

第二品 ✩ 知足無惱 The Virtue of Contentment (85~91)

[85] 汝等比丘！若欲，脫諸苦惱，當觀知足。[86] 知足之法，即是富樂、安穩之處。 [85] O Bhikkhus, if you wish to escape from all kinds of dukkha, you must see that you are contented. [86] The virtue of contentment is the basis of abundance, happiness, peace and seclusion. （茲有比丘，滿足其護身之衣及其養體之施食，彼往何處，唯持此等衣、缽而往。）

[87] 知足之人，雖臥地上，猶為安樂；[88] 不知足者，雖處天堂，亦不稱意。[89] 不知足者，雖富而貧；知足之人，雖貧而富。[90] 不知足者，常為，五欲所牽；[91] 為知足者，之所憐愍，是名：『知足！』 [87] Those who are contented are happy even though they have to sleep on the ground. [88] Those who are not contented would not be so though they lived in celestial mansions. [89] Such people feel poor even though they are rich, while those who are contented are rich even in poverty. [90] The former are constantly led by their five desires, [91] and are greatly pitied by the contented. Such is the meaning of ‘contentment.’ （猶如有翼之鳥，飛往何處，亦只持其翼而飛。……如是，比丘滿足其護身之衣及養體之施食，往何處，唯持此等而往。）

第三品 ✩ 隱逸美德 The Virtue of Seclusion (92~99)

[92] 汝等比丘！欲求寂靜，無為安樂，當離憒鬧，獨處閒居。[93] 靜處之人，帝釋諸天，所共敬重；[94] 是故，當捨：『己眾、他眾！』[95] 空閒獨處，思滅苦本。[96] 若樂眾者，則受眾惱；[97] 譬如大樹，眾鳥集之，則有，枯折之患。[98] 世間縛者，沒於眾苦；[99] 譬如，老象溺泥，不能自出，是名：『遠離！』 [92] O Bhikkhus, seek the joy of quietness and passivity. Avoid confusion and noise and dwell alone in secluded places. [93] Those who dwell in solitude are worshipped with reverence by Sakka and all celestials. [94] This is why you should leave your own and other clans to live alone in quiet places, [95] reflecting (to develop insight) upon dukkha, its arising and its cessation. [96] Those who rejoice in the pleasures of company must bear as well the pains of company, [97] as when many birds flock to a great tree it may wither and collapse. [98] Attachment to worldly things immerses one in the dukkha experienced by all men, [99] like an old elephant bogged down in a swamp from which he cannot extricate himself. Such is the meaning of ‘secluding oneself.’ （具足此聖戒蘊、聖諸根之防護、聖正念、正知、聖知足，獨住遠離──近空閒處、樹下、山嶽、岩窟、峽谷、塚間、森林、露地、稻草堆處。）

第四品 ✩ 正精進──滴水穿石 The virtue of energetic striving (100~103)

[100] 汝等比丘！若勤精進，則事無難者；是故汝等，當勤精進。[101] 譬如，小水長流，則能穿石。[102] 若行者之心，數數懈廢；[103] 譬如鑽火，未熱而息，雖欲得火，火難可得，是名：『精進！』 [100] O Bhikkhus, if you strive diligently, nothing will be difficult for you. [101] As a little water constantly trickling can bore a hole through a rock, so must you always strive energetically. [102] If the mind of a disciple (行者 savaka) becomes idle and inattentive, [103] he will resemble one who tries to make fire by friction but rests before the heat is sufficient. However much he desires fire, he cannot (make even a spark). Such is the meaning of ‘energetic striving.’ （更有比丘，捨樂離苦，前所感受之喜、憂具滅，不苦不樂，成為『捨念清淨』，達第四禪而住。彼以純淨心，遍滿其身而坐，其純淨之心，無不普洽其全身。）

第五品 ✩ 正念正知 The Virtue of Attentiveness (104~108)

[104] 汝等比丘！求善知識，求善護助，無如不忘念。[105] 若有，不忘念者，諸煩惱賊，則不能入；[106] 是故汝等，常當攝念在心。[107] 若失念者，則失諸功德；若念力堅強，雖入，五欲賊中，不為所害。[108] 譬如，著鎧入陣，則無所畏，是名：『不忘念！』 [104] O Bhikkhus, seek out a noble friend (善知識 kalyana-mitta). Seek him who will best (be able to) aid you (in developing) the unexcelled and unbroken attention. [105] If you are attentive, none of the (諸煩惱賊 three) robbers, the afflictions, can enter your mind. [106] That is why you must keep your mind in a state of constant attention, [107] for by loss of attention you lose all merits. If your power of attention is very great, though you fall among (conditions favouring 五欲賊中) the five robbers of sense-desire, you will not be harmed by them, [108] just as a warrior entering a battle well-covered by armour has nothing to fear. Such is the meaning of ‘unbroken attention.’ （以身接觸時，不執取主題，不執取細節。彼若放逸，不防護身根，而隨著流入──貪愛、憂悲、過惡、不淨法。彼遂行攝禦，以防護身根，令達身根之防護。）

第六品 ✩ 足四禪──身行寂靜 The Virtue of ‘Collectedness’ - Samadhi (109~112)

[109] 汝等比丘！若攝心者，心則在定；心在定故，能知世間，生滅法相。[110] 是故汝等，常當精勤，修習諸定；若得定者，心則不散。[111] 譬如，惜水之家，善治堤塘；[112] 行者亦爾，為智慧水故，善修禪定，令不漏失，是名為：『定！』 [109] O Bhikkhus, if you guard your mind, so guarded the mind will remain in a state of collectedness. If your minds are in a state of collectedness, you will be able to understand the arising and passing away of the impermanent world. [110] For this reason you should strive constantly to practise the various stages of absorption (修習諸定 jhana). When one of these states of collectedness is reached, the mind no longer wanders. [111] A disciple who practises (to attain collectedness) is just like an irrigator who properly regulates his dykes. [112] As he guards water, even a small amount, so should you guard the water of wisdom, thereby preventing it from leaking away. Such is the meaning of ‘collectedness.’ （彼離諸欲、離不善法；有尋有伺、由『離生喜、樂』，達初禪而住。彼由離生喜、樂，以流潤充滿，盈溢周遍其身；以由離生喜、樂，無不普洽其全身。）

第七品 ✩ 無後有──慧善解脫 The Virtue of Wisdom (113~121)

[113] 汝等比丘！若有智慧，則無貪著。[114] 常自省察，不令有失；是則，於我法中，能得解脫。[115] 若不爾者，既非道人、又非白衣，無所名也。 [113] O Bhikkhus, if you have wisdom, then do not hunger to make a display of it. [114] Ever look within yourselves so that you do not fall into any fault. In this way you will be able to attain freedom from (內外結縛 the tangle of) the interior and exterior (內外六處 spheres of senses and sense-objects—ayatana). [115] If you do not accomplish this you cannot be called Dhamma ‘practisers,’ nor yet are you common persons clad in white, so there will be no name to fit you! （如實證知：『此是漏』，如實證知：『此是漏之集』，如實證知：『此是漏之滅』，如實證知：『此是到達漏滅之道』。如是知、如是見故，其心解脫──❶ 慾漏、❷ 有漏、❸ 無明漏。）

[116] 實智慧者，則是：『度老、病、死海，堅牢船也；[117] 亦是，無明黑暗，大明燈也；[118] 一切病者，之良藥也；[119] 伐煩惱樹，之利斧也！』[120] 是故汝等，當以：『聞、思、修』慧，而自增益。[121] 若人有：『智慧之照！』雖無天眼；而是，明見人也，是名：『智慧！』 [116] Wisdom is a firmly-bound raft which will ferry you across the ocean of birth, old age, sickness and death. [117] Again, it is a brilliant light with which to dispel the black obscurity of ignorance. [118] It is a good medicine for all who are ill. [119] It is a sharp axe for cutting down the strangling fig-tree of the afflictions. [120] That is why you should, by the hearing-wisdom, thinking-wisdom and development-wisdom increase your benefits (from Dhamma). [121] If you have Insight (智慧之照 vipassana) stemming from (發展修慧 development-wisdom,) though your eyes are but fleshly organs you will be able to see clearly (明見 into your own citta 心識) . Such is the meaning of ‘wisdom.’ （而於解脫，『解脫』之智慧生，證知：『生已漏盡，梵行已立；應作已辦，不受後有！』）

第八品 ✩ 捨自諦──離戲論 The Virtue of Restraint from Idle Talk (122~124)

[122] 汝等比丘！種種戲論，其心則亂，雖復出家，猶未得脫；[123] 是故，比丘！當急捨離，亂心戲論。[124] 若汝欲得，寂滅樂者；唯當善滅，戲論之患，是名：『不戲論！』 [122] O Bhikkhus, if you indulge in all sorts of idle discussions then your mind will be full of chaotic thoughts, and though you have gone forth to homelessness you will be unable to attain Freedom. [123] That is why, O Bhikkhus, you should immediately cease from chaotic thoughts and idle discussions. [124] If you want to attain the happiness of Nibbana, you must eliminate completely the illness of idle discussion. Such is the meaning of ‘restraint from idle talk.’ （例如──① 王論、② 盜賊論、③ 大臣論、④ 軍兵論、⑤ 恐怖論、⑥ 戰爭論、⑦ 食物論、⑧ 飲料論、⑨ 衣服論、⑩ 臥具論、⑪ 華鬘論、⑫ 香料論、⑬ 親族論、⑭ 乘具論、⑮ 村里論、⑯ 鄉鎮論、⑰ 都市論、⑱ 國土論、⑲ 婦女論、⑳ 英雄論、㉑路邊論、㉒井邊風傳論、㉓祖先論、㉔種性論，㉕世界起源論、㉖海洋起源論、㉗如是有無之論爭。遠離如是等無益徒勞之論。）

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♨ 第四篇佛不壞信──當自精進 Self Exertion (125~131)

[125] 汝等比丘！於諸功德，常當一心，捨諸放逸，如離怨賊。」 [125] O Bhikkhus, as regards all kinds of virtue, you should ever rid yourselves of laxity, as you would flee from a hateful robber. ” （例如──① 塗身、② 刮痧推拿、③ 香精油淨身、④ 腳底按摩、⑤ 鏡子裝飾、⑥ 染眉塗眼、⑦ 華蔓塗香、⑧ 撲臉粉、⑨ 抹油化妝、⑩ 手環、⑪ 耳環領飾、⑫ 手杖裝飾、⑬ 藥袋瓶飾、⑭ 刀劍、⑮ 遮陽傘、⑯ 彩履、⑰ 頭巾、⑱ 金銀珠寶、⑲ 拂塵、⑳ 白衣俗服、㉑長緣袖飾等。遠離如是等任何裝飾之放逸處。）

[126] 大悲世尊，所說利益，皆已究竟！[127] 「汝等但當，勤而行之： [126] That Dhamma which the greatly-compassionate Lord has taught for your benefit is now concluded. [127] “But it is for you to strive diligently to practise this teaching. （證知：『生已漏盡，梵行已立；應作已辦，不受後有！』……此實見沙門修行之現世果報，其他絕無有比此更殊勝、更微妙、沙門修行之現世果報！）

[128] 『若於山間、若空澤中、若在樹下、閒處靜室，念所受法，勿令忘失；[129] 常當自勉，精進修之，無為空死，後致有悔！』 [128] Whether you live in the mountains or on the great plains, whether you sojourn beneath a tree or in your own secluded dwellings, bear in mind the Dhamma you have received and let none of it be lost. [129] You should always exert yourselves in practising it diligently, lest you die after wasting a whole lifetime and come to regret it afterwards. （近空閒處、樹下、山嶽、岩窟、峽谷、塚間、森林、露地、稻草堆處。彼乞食而歸，食已而結跏趺坐、端正身體，熱切於前方，遍滿而念住。）

[130] 我如良醫，知病說藥，服與不服，非醫咎也；[131] 又如善導，導人善道，聞之不行，非導過也！ [130] I am like a good doctor, who, having diagnosed the complaint, prescribes some medicine; but whether it is taken or not, does not depend on the doctor. [131] Again, I am like a good guide who points out the best road; but if, having heard of it, (the enquirer 聞之不行) does not take it, the fault is not with the guide. （疑惑蓋──猶如有人，財豎富裕，不能踏行曠野之道，以求食，於危險怖畏戰慄。然後，彼出此曠野，安穩無難，抵達無怖畏之村落。）

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♨ 第五篇法不壞信──四諦勿疑 On Clearing Up All Doubts (132~160)

[132] 『汝等若於，苦等四（聖）諦，有所疑者，可疾問之；毋得懷疑，不求決也！』」[133] 爾時，世尊，如是三唱；人無問者……。所以者何？眾無疑故！ [132] ‘O Bhikkhus, if you have any doubts regarding the Four Noble Truths; of unsatisfactoriness (苦 dukkha) and the rest, (集 its arising, 滅 its cessation and 道the practice-path leading to its cessation), you should ask about them at once. Do not harbour such doubts without seeking to resolve them.’” [133] On that occasion the Lord spoke thus three times; yet there were none who questioned him. And why was that? Because there were none in that assembly (of Bhikkhus 眾無疑故) who harboured any doubts. （捨棄疑，於淨法無有疑，脫離疑而住；由離疑，令心淨化。）

[134] 時阿那律陀〔阿㝹ㄋㄡˊ樓馱〕，觀察眾心，而白佛言：[135] 「世尊！月可令熱，日可令冷，佛說四（聖）諦，不可令異。[136] 佛說：『苦（聖）諦實苦，不可令樂；[137] 集（聖諦）真是因，更無異因；[138] 苦若滅（聖諦）者，即是因滅，因滅故果滅；[139] 滅苦之道（聖諦），實是真道，更無餘道。』[140] 世尊！是諸比丘，於四（聖）諦中，決定無疑！」 [134] Then the Venerable Anuruddha, seeing what was in the minds of those assembled, respectfully addressed the Buddha thus: [135] “Lord, the moon may grow hot and the sun may become cold, but the Four Noble Truths proclaimed by the Lord cannot be otherwise. [136] The Truth of Dukkha taught by the Lord describes real dukkha which cannot become happiness. [137] The accumulation of desires truly is the cause of the Arising of Dukkha; there can never be a different cause. [138] If dukkha is destroyed (苦受的停止 the Cessation of Dukkha), it is because the cause of dukkha has been destroyed, for if the cause is destroyed the result must also be destroyed. [139] The Practice path leading to the cessation of dukkha is the true path, nor can there be other. [140] Lord, all these Bhikkhus are certain and have no doubts about the Four Noble Truths.” （彼如實證知：『此是苦』，如實證知：『此是苦之集』，如實證知：『此是苦之滅』，如實證知：『此是到達苦滅之道』。）

[141] 於此眾中，所作未辦者，見佛滅度，當有悲感。[142] 若有，初入法者，聞佛所說，即皆得度；譬如，夜見電光，即得見道。[143] 若所作已辦，已度苦海者，但作是念： [144] 「世尊滅度，一何疾哉？」 [141] In this assembly, those who have not yet done what should be done (i.e. attained Enlightenment 所作未辦), will, on seeing the Lord attain Final Nibbana, certainly feel sorrowful. [142] (Among them 初入法者) those who have newly entered upon the Dhamma-way and who have heard what the Lord has (just said), they will all reach Enlightenment (in due course) seeing Dhamma clearly as a flash of lightning in the dark the night. [143] But is there anyone who has done what should be done (being an Arahant 所作已辦), already having crossed over the ocean of dukkha who will think thus: [144] “The Lord has attained Final Nibbana; why was this done so quickly?”

[145] 阿那律陀，雖說此語：「眾中……皆悉了達，四聖諦義！」[146] 世尊欲令，此諸大眾，皆得堅固，以大悲心，復為眾說： [145] Although the Venerable Anuruddha had thus spoken these words, and “the whole assembly had penetrated the meaning of the Four Noble Truths”, [146] still the Lord wished to strengthen all that great assembly. With a mind of infinite compassion he spoke (again) for their benefit.

[147] 「汝等比丘！勿懷悲惱。若我，住世一劫，會亦當滅；會而不離，終不可得。[148] 自利利他，法皆具足；若我久住，更無所益。[149] 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。 [147] “O Bhikkhus, do not feel grieved. If I were to live in the world for a whole aeon (一劫 kappa), my association with you would still come to an end, since a meeting with no parting is an impossibility. [148] The Dhamma is now complete for each and every one. So even if I were to live longer it would be of no benefit at all. [149] Those who were (ready) to cross over, both among the celestials and men, have all without exception attained Enlightenment, while those who have not yet completed their crossing (of the ocean of samsara to the Further Shore or Nibbana) have already produced the necessary causes (to enable them to do so in course of time).

[150] 自今以後，我諸弟子，展轉行之；則是如來，法身常在，而不滅也。 [150] From now on, all my disciples must continue to practise (in this way) without ceasing, whereby the body of the Tathagata’s Dhamma will be everlasting and indestructible. （世尊如是說，彼等比丘，心滿意足、歡喜信受世尊之所說！）

[151] 是故，當知：『世皆無常，會必有離，勿懷憂惱，世相如是！』 [151] But as to the world, nothing there is eternal, so that all meetings must be followed by partings. Hence, do not harbour grief, for such (impermanence) is the nature of worldly things. （捨棄掉舉、憂悔，內心寂靜，無躁鬱而住；由離掉舉、憂悔，令心淨化。）

[152] 『當勤精進，早求解脫；以智慧明，滅諸痴暗！』 [152] But do strive diligently and quickly seek out freedom. With the light of perfect wisdom destroy the darkness of ignorance, （如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且在安住不動之狀態時，比丘之心，傾注於智見。他這樣徹知：『我此身是由色所成、四大種所成、父母之所生、飯粥所長養者，是無常、破壞、粉碎、斷絕、壞滅之法。然而，我之識與此身相關連、依此身而存在者。』）

[153] 世實危脆，無堅牢者；[154] 我今得滅，如除惡病。[155] 此是，應捨之身，罪惡之物，假名為身，沒在老病、生死大海；[156] 何有智者，得除滅之，如殺怨賊，而不歡喜？ [153] for in this world is nothing strong or enduring. [154] Now that I am about to attain final Nibbana, it is like being rid of a terrible sickness. [155] This body is a thing of which we are indeed well rid, an evil thing falsely going by the name of self and sunk in the ocean birth, disease, old age and death. [156] Can a wise man do aught but rejoice when he is able to rid himself of it, as others might (be glad), when slaying a hateful robber? （如是心寂靜、純淨，無煩惱、遠離垢穢，柔軟、堪任，而且安住在不動之狀態時，比丘之心，傾注於漏盡智。）

[157] 『汝等比丘！常當一心，勤求出道！[158] 一切世間、動、不動法；皆是，敗壞、不安之相。』[159] 汝等且止，勿得復語，時將欲過，我欲滅度。[160] 是我最後，之所教誨！」 [157] O Bhikkhus, you should always exert the mind seeking the way out (of the wandering-on, or samsara). [158] All forms in the world, without exception, whether moving or non-moving (不動法──四無色禪), are subject to decay and followed by destruction. [159] All of you should stop. It is needless to speak again. Time is passing away. I wish to cross over to Freedom (from existence in this world). [160] These are my very last instructions.” （證知：『生已漏盡，梵行已立；應作已辦，不受後有！』……此實見沙門修行之現世果報，其他絕無有比此更殊勝、更微妙、沙門修行之現世果報！）

～佛遺教經終 The Buddha’s Last Bequest final.

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南無佛！南無法！南無僧！南無戒！ Namo Buddha! Namo Dhamma! Namo Sangha! Namo Sikkhapada!

迴向法界── Love and blessings…

願以此功德，迴向雙親眷； Willing to take the merit, bless to parents and family;

普及於一切，苦海常作舟。 Dedicated to all beings, dukkha-sea often for the boat.

善哉！善哉！善哉！ Good! Good! Good!

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免費流通，歡迎助印！ Free circulation, welcomed posted!

★ 敬請保持：經典內容之完整，很感謝您！ ★ Please hold: the complete of scripture content, thank you very much!

（請注意裝訂邊，雙數頁在左側。） Please note that the binding edge, double the number of pages on the left.

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《佛遺教經》大字課誦本【日常課誦】

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