Chinese
大正藏第 16 册 No. 0687 佛说孝子经 No. 687 佛说孝子经 失译人名今附西晋录 佛问诸沙门：“亲之生子，怀之十月，身为重病。临生之日，母危父怖，其情难言。既生之后推燥卧湿，精诚之至血化为乳，摩拭澡浴，衣食教诏，礼赂师友，奉贡君长；子颜和悦亲亦欣豫，子设惨戚亲心焦枯，出门爱念入则存之，心怀惕惕惧其不善。亲恩若此，何以报之？” 诸沙门对曰：“唯当尽礼慈心供养，以赛亲恩。” 世尊又曰：“子之养亲，甘露百味以恣其口，天乐众音以娱其耳，名衣上服光耀其身，两肩荷负周流四海，讫子年命以赛养恩，可谓孝乎？” 诸沙门曰：“惟孝之大莫尚乎兹？” 世尊告曰：“未为孝矣！若亲顽闇不奉三尊，凶虐残戾，滥窃非理，淫妷外色，伪辞非道，酖勉荒乱，违背正真凶㜸若斯，子当极谏以启悟之。若犹瞢瞢未悟，即为义化，当牵譬引类，示王者之牢狱、诸囚之刑戮曰：‘斯为不轨，身被众毒，自招殒命。命终神去，系于太山，汤火万毒独呼无救。由彼履恶，遭斯重殃矣。’设复未移，吟泣啼嗷绝不饮食，亲虽不明，必以恩爱之痛惧子死矣。犹当强忍伏心崇道，若亲迁志奉佛五戒，仁恻不杀，清让不盗 现代汉语译本 佛陀问各位沙门（shā mén，出家修道者）: ‘父母生育子女，怀胎十个月，母亲的身体如同重病一般。临产之日，母亲面临危险，父亲充满恐惧，那种心情难以言表。孩子出生之后，父母总是将干净的地方留给孩子，自己睡在潮湿的地方，他们的真诚至极，血都化为了乳汁。父母为孩子擦拭身体、洗澡，提供衣食，教导他们为人处世的道理，为他们聘请老师和朋友，并向君王和长辈进贡礼物。孩子面容和悦，父母就感到欣喜；孩子面露悲伤，父母内心就感到焦灼。出门在外，父母总是爱念着孩子，回到家中，父母又总是关心着孩子，心中总是充满担忧，害怕孩子学坏。父母的恩情如此深重，要怎样才能报答呢？’ 各位沙门回答说：‘唯有尽心尽力地以礼节和慈爱之心供养父母，才能报答父母的恩情。’ 世尊又说：‘子女奉养父母，用各种美味佳肴来满足他们的口腹之欲，用各种美妙的音乐来愉悦他们的耳朵，用名贵的衣服来装饰他们的身体，用自己的双肩来背负父母，周游四海，直到自己寿命终结，以此来报答父母的养育之恩，这样就可以称得上是孝顺了吗？’ 各位沙门说：‘孝顺之大，没有比这更大的了吧？’ 世尊告诉他们说：‘这还不能算是真正的孝顺！如果父母愚昧顽固，不信奉佛、法、僧三宝（sān zūn），凶狠残暴，肆意掠夺，行为不合道理，沉迷于淫欲，虚伪狡诈，不讲道义，沉溺于饮酒作乐，荒废正业，违背正道真理，凶恶丑陋到这种地步，子女应当竭尽全力劝谏，以启发他们的觉悟。如果他们仍然昏聩不明，不肯醒悟，就应当用正义来感化他们，应当牵引譬喻，用类比的方法，向他们展示国王的牢狱、囚犯所受的刑罚，告诉他们说：“这就是因为行为不端，所以身体遭受各种毒害，自己招致死亡。命终之后，神识被拘禁在太山（Tài shān，泰山，中国五岳之首，也指地狱），在汤火之中遭受各种毒害，独自呼喊也无人救助。都是因为他们生前作恶，所以才遭受如此深重的灾殃啊。”如果这样还不能使他们改变，就应当哭泣哀嚎，甚至绝食，父母即使不明事理，也一定会因为对子女的恩爱之情，害怕子女死去。即使如此，子女仍然应当强忍悲痛，收敛心情，崇尚正道，如果父母因此而改变心意，信奉佛教的五戒（wǔ jiè），变得仁慈，不杀生，清廉谦让，不偷盗’
English
English version The Buddha asked the assembled Shramanas (shā mén, monastic practitioners): 'When parents give birth to a child, they carry it for ten months, the mother's body feels like it's suffering from a severe illness. On the day of delivery, the mother faces danger, and the father is filled with fear, their emotions are difficult to express. After the child is born, they always give the clean and dry place to the child, while they sleep in the wet place. Their sincerity is extreme, their blood transforms into milk. They wipe and bathe the child, provide food and clothing, teach them principles of conduct, hire teachers and friends for them, and offer gifts to the ruler and elders. When the child's face is cheerful, the parents feel happy; when the child looks sad, the parents' hearts feel anxious. When the child is away from home, the parents always miss them; when the child returns home, the parents always care for them, their hearts are always filled with worry, fearing that the child will learn bad habits. The parents' kindness is so profound, how can it be repaid?' The Shramanas replied: 'Only by wholeheartedly offering respectful and loving service to parents can their kindness be repaid.' The World Honored One further said: 'If a child nourishes their parents, using all kinds of delicious food to satisfy their appetite, using all kinds of wonderful music to delight their ears, using precious clothes to adorn their bodies, carrying their parents on their shoulders, traveling around the world, until the end of their own life, in order to repay their parents' nurturing grace, can this be considered filial piety?' The Shramanas said: 'There is no greater filial piety than this, is there?' The World Honored One told them: 'This is still not true filial piety! If the parents are ignorant and stubborn, do not believe in the Three Jewels (sān zūn) of Buddha, Dharma, and Sangha, are fierce and cruel, plunder wantonly, act unreasonably, indulge in lust, are hypocritical and deceitful, do not speak of righteousness, indulge in drinking and pleasure, neglect their proper business, go against the true path, and are so evil and ugly, the children should try their best to admonish them, in order to enlighten them. If they are still muddled and do not awaken, then they should use righteousness to influence them, they should draw analogies and metaphors, show them the king's prison, the punishments suffered by prisoners, and tell them: "This is because of improper behavior, so the body suffers all kinds of poisons, and they bring death upon themselves. After death, their consciousness is imprisoned in Mount Tai (Tài shān, Mount Tai, the first of the Five Great Mountains of China, also refers to hell), suffering all kinds of poisons in boiling water, and crying out alone without help. It is all because they committed evil deeds in their lifetime that they suffer such heavy disasters." If this still cannot change them, then they should weep and wail, even abstain from food, the parents, even if they are unreasonable, will surely fear the death of their children because of their love for them. Even so, the children should still endure the pain, restrain their emotions, and uphold the righteous path. If the parents therefore change their minds, believe in the Five Precepts (wǔ jiè) of Buddhism, become benevolent, do not kill, are honest and modest, and do not steal.' --------------------------------------------------------------------------------
Chinese
，贞洁不淫，守信不欺，孝顺不醉者，宗门之内，即亲慈子孝，夫正妇贞，九族和睦仆使顺从，润泽远被含血受恩，十方诸佛天龙鬼神，有道之君、忠平之臣，黎庶万姓无不敬爱，祐而安之。数有颠倒之政，佞嬖之辅，凶儿妖妇，千邪万怪，无如已何。于是二亲处世常安，寿终魂灵往生天上，诸佛共会得闻法言，获道度世长与苦别。” 佛告诸沙门：“睹世无孝唯斯为孝耳。能令亲去恶为善，奉持五戒，执三自归，朝奉而暮终者，恩重于亲乳哺之养无量之惠。若不能以三尊之至化其亲者，虽为孝养犹为不孝。无以孽妻远贤不亲，女情多欲好色无倦，违孝杀亲，国政荒乱，万民流亡，本志惠施，礼式自捡，软心崇仁，烝烝进德，潜意寂寞，学志睿达，名动诸天，明齐贤者，自秽妻聚，惑志女色，荒迷于欲，妖蛊姿态其变万端。薄智之夫、浅见之士，睹其如此，不觉微渐，遂回志没身，从彼魃魅邪巧之乱，或危亲杀君，吝色情荡，忿嫉怠慢，散心盲冥，等行鸟兽，自古世来，无不由之杀身灭宗，是以沙门独而不双，清洁其志以道是务。奉斯明戒，为君即保四海，为臣即忠，以仁养民，即父法明子孝慈，夫信妇贞。优婆塞、优婆夷执行如是，世世逢佛见法得道。” 佛说如是，弟子欢喜。 佛说孝子经 现代汉语译本： ‘贞洁不淫，守信不欺，孝顺不醉的人，在宗族之内，就能使父母慈爱子女孝顺，丈夫正直妻子贞洁，整个家族和睦，仆人顺从，恩泽深远，使所有有生命的都感受到恩惠。十方诸佛、天龙鬼神，有道的君王、忠诚正直的臣子，以及百姓万民，无不敬爱这样的人，保佑他们平安。即使遇到颠倒错乱的政事，奸佞小人的辅佐，凶恶的孩童和妖媚的妇人，各种邪恶怪异的事情，也无法对他造成任何影响。这样，父母在世就能平安，寿命终结后灵魂往生到天上，与诸佛共同聚会听闻佛法，获得觉悟，脱离世间的痛苦。’ ‘佛告诉各位沙门（佛教出家修行者）：‘世上没有比这更大的孝行了。能够使父母弃恶从善，奉行五戒，皈依三宝，早晚都能奉养他们直到去世，这样的恩情比父母的养育之恩还要深重，恩惠无量。如果不能用三宝的教诲来感化父母，即使孝养他们，也仍然是不孝。不要因为妖艳的妻子而疏远贤良，女子情欲多，贪恋美色没有厌倦，违背孝道甚至杀害亲人，导致国家政事荒废混乱，百姓流离失所。应该坚持本来的志向，施行恩惠，遵守礼仪规范，约束自己，心地善良，崇尚仁爱，不断增进德行，内心清净寂寞，学习立志，智慧通达，名声传遍诸天，明智与贤者齐平。如果因为沉溺于妻子的聚会，被女色迷惑心志，沉迷于情欲，妖媚的姿态变化万端。那些智慧浅薄的人，见识短浅的士人，看到这种情况，不知不觉地逐渐沉沦，于是改变志向，丧失自身，听从那些妖魔鬼怪的邪恶伎俩，甚至会危害亲人，杀害君王，吝啬美色，放纵情欲，充满愤怒嫉妒和懈怠，心神散乱，盲目无知，行为如同禽兽。自古以来，没有不是因为这样而导致身死族灭的。因此，沙门应该独身修行，保持志向的清净，以修道为己任。奉行这些明智的戒律，为君王就能保卫国家，为臣子就能忠诚，用仁爱来养育百姓，做父亲就能使儿子明白孝道，做丈夫就能使妻子贞洁。优婆塞（在家男居士）、优婆夷（在家女居士）如果能够这样实行，世世代代都能遇到佛，听闻佛法，获得觉悟。’ 佛说完这些话，弟子们都非常欢喜。 《佛说孝子经》
English
English version: 'Those who are chaste and not lewd, keep their word and do not deceive, are filial and not drunk, within the clan, there will be parental love and filial piety, husbands upright and wives chaste, the whole family in harmony, servants obedient, and blessings spread far and wide, so that all living beings receive grace. The Buddhas of the ten directions, dragons, gods, and spirits, virtuous rulers, loyal and upright ministers, and the myriad people will all respect and love such individuals, protecting them in peace. Even if there are inverted and chaotic affairs of state, the assistance of treacherous and flattering individuals, wicked children and seductive women, and all kinds of evil and strange occurrences, they will not be able to harm them. In this way, parents will live peacefully in the world, and after their lives end, their souls will be reborn in the heavens, where they will gather with all the Buddhas to hear the Dharma, attain enlightenment, and be separated from suffering forever.' 'The Buddha told the Shramanas (Buddhist monks): 'There is no greater filial piety in the world than this. To enable parents to abandon evil and do good, observe the Five Precepts, take refuge in the Three Jewels, and be able to support them morning and evening until their death, such kindness is greater than the nurturing grace of parents, and the blessings are immeasurable. If one cannot transform one's parents with the teachings of the Three Jewels, even if one provides for them, it is still unfilial. Do not alienate the virtuous because of a seductive wife. Women have much desire and are tirelessly fond of beauty, violating filial piety and even killing relatives, leading to the abandonment and chaos of state affairs, and the displacement of the people. One should uphold one's original aspirations, practice generosity, abide by etiquette and norms, restrain oneself, be kind-hearted, uphold benevolence, constantly improve one's virtue, be inwardly quiet and solitary, study with determination, be wise and insightful, and have one's name spread throughout the heavens, with wisdom equal to that of the virtuous. If one indulges in gatherings with one's wife, is deluded by the beauty of women, and is addicted to desire, with seductive appearances changing in countless ways, those who are shallow in wisdom and short-sighted, seeing this, unknowingly gradually sink, and then change their aspirations, lose themselves, and follow the evil tricks of those demons and ghosts, even harming relatives and killing rulers, being stingy with beauty, indulging in lust, filled with anger, jealousy, and laziness, with scattered minds, blind and ignorant, behaving like birds and beasts. Since ancient times, there has been no one who has not caused their own death and the destruction of their clan because of this. Therefore, Shramanas should practice celibacy, maintain the purity of their aspirations, and make cultivating the Way their duty. By upholding these wise precepts, as a ruler, one can protect the country, as a minister, one can be loyal, and by nurturing the people with benevolence, as a father, one can make one's son understand filial piety, and as a husband, one can make one's wife chaste. Upasakas (male lay practitioners) and Upasikas (female lay practitioners), if they can practice in this way, will encounter the Buddha, hear the Dharma, and attain enlightenment in every lifetime.' After the Buddha spoke these words, the disciples were all very happy. The Sutra of the Filial Son Spoken by the Buddha --------------------------------------------------------------------------------