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大正藏第 17 册 No. 0743 佛说忠心经 No. 743 佛说忠心经 东晋天竺三藏竺昙无兰译 闻如是： 一时佛在舍卫国祇树给孤独园。时，诸菩萨、四辈弟子、天龙鬼神、帝王臣民，日会听经。佛右面比丘，名曰目连，神通妙达、智如虚空，随时变化、权智并行，普还济众数如恒沙，诸天稽首靡不师仰。 佛告目连：“彼有大国，去斯八千，处在边境。不睹三尊之至灵、希闻如来、无所著、正真、等正觉神妙清化，习于颠倒众邪之行，以为真谛。王及臣民，奉事梵志等五百人，各有五通，力能移山住流，分身变化。国有大山，塞民迳路，举国患之。王以山为民艰难，具向梵志说之。梵志答曰：‘吾等自为民除害，王无戚焉！’即绕山坐，各一其心，以道定力，山起欲移。” 佛告目连：“汝往彼国，现道神化，长度梵志，济其君民，令远三涂，永处福堂。” 目连受教，承佛威神，寻路放光遏绝日明，悬处虚空当其山巅，山为不动。 梵志惊曰：“此山已起，谁回之乎？日又无光，此将有以！”中有明者，以定意观众弟子心，谁秽浊者，令山不移？睹见诸心，普有道净，国荣宝色，不秽其心。仰头观见，睹一沙门，当其山上。梵 现代汉语译本 大正藏第 17 册 No. 0743 佛说忠心经 No. 743 佛说忠心经 东晋天竺三藏竺昙无兰译 闻如是： 一时佛在舍卫国祇树给孤独园（Jetavana Anathapindika-arama）。当时，诸菩萨、四辈弟子（比丘、比丘尼、优婆塞、优婆夷）、天龙鬼神、帝王臣民，每日聚集听经。佛的右侧有一位比丘，名叫目连（Maudgalyayana），神通广大、智慧如虚空，随时显现变化、权巧智慧并行，普遍救济众生数量如恒河沙数，诸天都稽首敬仰他。 佛告诉目连：‘有一个大国，距离这里八千里，处在边境。那里的人不曾见到三宝（佛、法、僧）的至高神圣，很少听闻如来（Tathagata）、无所著（Arahant）、正真（Samyaksambuddha）、等正觉的神妙清净教化，习惯于颠倒邪恶的行为，并以此为真理。国王和臣民，供奉事奉梵志（Brahmin）等五百人，每个人都有五神通，力量能够移动山岳、阻止河流，分身变化。国内有一座大山，堵塞了百姓的道路，全国都为此感到忧患。国王因为山给百姓带来艰难，详细地向梵志说明情况。梵志回答说：“我们自会为百姓消除祸害，大王不必忧虑！”随即围绕山坐下，各自专心一致，以禅定的力量，使山开始升起想要移动。’ 佛告诉目连：‘你前往那个国家，显现道的神通变化，度化那些梵志，救济他们的君王和百姓，使他们远离三涂（地狱、饿鬼、畜生），永远处于幸福的境地。’ 目连接受教诲，凭借佛的威神之力，沿着道路放出光明，遮蔽了太阳的光芒，悬浮在虚空中，正对着山顶，山因此不能移动。 梵志惊恐地说：‘这座山已经升起，是谁使它回落的呢？太阳又没有光芒，这将会发生什么事！’其中有聪明的人，用禅定的意念观察众弟子的心，是谁的心不清净，导致山不能移动？观察到众人的心，普遍具有道的清净，国家的荣华宝贵之色，没有玷污他们的心。抬头向上观看，看到一位沙门（Shramana），正在山顶上。梵
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English version Tripitaka Volume 17 No. 0743 The Buddha Speaks the Sutra of Loyal Heart No. 743 The Buddha Speaks the Sutra of Loyal Heart Translated by Zhendan Wulan of the Eastern Jin Dynasty from India Thus have I heard: At one time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園) in Shravasti (舍衛國). At that time, the Bodhisattvas, the fourfold assembly (比丘, Bhiksu; 比丘尼, Bhiksuni; 優婆塞, Upasaka; 優婆夷, Upasika), the gods, dragons, ghosts, spirits, emperors, and ministers gathered daily to listen to the sutras. On the Buddha's right side was a Bhiksu named Maudgalyayana (目連), whose spiritual powers were profound and whose wisdom was like the void. He manifested transformations at will, and his expedient wisdom worked in tandem, universally saving beings as numerous as the sands of the Ganges. All the gods bowed their heads and revered him. The Buddha said to Maudgalyayana, 'There is a great country eight thousand li away from here, located on the border. The people there do not see the supreme sacredness of the Three Jewels (三尊, Buddha, Dharma, Sangha), rarely hear of the Tathagata (如來), the Arahant (無所著), the Samyaksambuddha (正真), the perfectly enlightened one's wondrous and pure teachings. They are accustomed to inverted and evil practices, taking them as the truth. The king and his ministers serve five hundred Brahmins (梵志), each of whom possesses the five supernormal powers, with the strength to move mountains, stop rivers, and manifest transformations. There is a large mountain in the country that blocks the people's paths, causing distress throughout the nation. The king, troubled by the mountain's hardship on the people, explained the situation in detail to the Brahmins. The Brahmins replied, "We will remove the harm for the people ourselves; the king need not worry!" Then they sat around the mountain, each with a focused mind, using the power of meditation to make the mountain rise and attempt to move.' The Buddha said to Maudgalyayana, 'Go to that country, manifest the divine transformations of the Way, liberate those Brahmins, and save their king and people, so that they may be far from the three evil realms (三塗, hell, hungry ghosts, animals) and dwell forever in the realm of bliss.' Maudgalyayana received the teaching and, relying on the Buddha's majestic power, followed the path, emitting light that obscured the sun's brightness, suspended in the void above the mountain peak, causing the mountain to remain unmoved. The Brahmins exclaimed in alarm, 'This mountain has already risen; who is causing it to fall back? And the sun has lost its light; what will happen?' Among them, a wise one used the power of meditation to observe the minds of the disciples, asking who had an impure mind that prevented the mountain from moving. Observing the minds of all, he saw that they were generally pure in the Way, and the glory and preciousness of the country did not defile their minds. Looking up, he saw a Shramana (沙門) on the mountain top. The Brahm --------------------------------------------------------------------------------
Chinese
志佥曰：“正是瞿昙弟子所为。”梵志呼曰：“王令吾等为民除患，汝抑之为？” 目连答曰：“吾自悬虚，谁抑汝等山？” 梵志三尽道力，欲令山移，山入三下，遂成平地。梵志顾相谓曰：“夫有明达、道德深者，即吾等师。”咸兴整服，稽首敬白：“愿为弟子，示吾极圣。” 目连答曰：“汝等欲去暝就明者，善！吾有尊师，号无上正真、天中之天，为一切智。汝等寻吾往至佛所。” 诸梵志曰：“佛之导化，宁殊于师乎？” 目连曰：“佛以须弥为芥子，吾以芥子为须弥。”叹佛德毕，曰：“汝等寻吾后。”目连接诸梵志，犹若壮士屈伸臂顷，即在佛前，具陈其情，白佛言：“吾承无上正真神势之化，化诸梵志，斯等内外已净，犹若新㲲易可为色。唯愿世尊！荡其微垢，令成真净。”梵志见佛，心开意喜，皆作沙门。 佛言：“我为汝曹说经，上语亦善、中语亦善、下语亦善，语中深说度世之道，政心为本。听我所言，使后世传行之。”诸比丘皆叉手受教。 佛言：“人身中有五贼，牵人入恶道。何等为五：一者色、二者痛痒、三者思想、四者生死、五者识，是五者，人所常念。” 佛言：“人常为目所欺、为耳所欺、为鼻所欺、为口所欺、为身所欺。目 现代汉语译本 志佥说：‘这正是瞿昙（Gotama，释迦牟尼的姓）的弟子所为。’梵志（Brahmin，婆罗门）呼喊道：‘国王命令我们为百姓消除灾患，你却阻止我们？’ 目连（Maudgalyayana，释迦牟尼十大弟子之一，以神通著称）回答说：‘我自身悬在空中，谁阻止你们的山了？’ 梵志们用尽三次道力，想要移动山，山下沉三次，于是成了平地。梵志们互相看着说：‘有明智通达、道德高深的人，就是我们的老师。’都整理好衣服，叩头恭敬地说：‘愿意做您的弟子，请您展示给我们最高的圣道。’ 目连回答说：‘你们想要离开黑暗走向光明，很好！我有一位尊贵的老师，号称无上正真、天中之天，具有一切智慧。你们跟着我前往佛（Buddha，觉悟者）的处所。’ 诸位梵志说：‘佛的引导教化，难道比您的老师更殊胜吗？’ 目连说：‘佛能把须弥山（Mount Sumeru，佛教宇宙观中的圣山）看作芥子，我能把芥子看作须弥山。’赞叹佛的功德完毕，说：‘你们跟着我。’目连带着诸位梵志，就像壮士屈伸手臂一样迅速，就到了佛的面前，详细陈述了情况，禀告佛说：‘我承蒙无上正真的神力教化，教化了这些梵志，这些人内外已经清净，就像新丝绸容易染色一样。只希望世尊！洗去他们细微的尘垢，使他们成为真正的清净。’梵志们见到佛，心开意喜，都做了沙门（Sramana，出家修道者）。 佛说：‘我为你们说经，开头的话也好、中间的话也好、结尾的话也好，话中深刻地讲述了度世的道理，以端正心念为根本。听我说的话，使后世传扬奉行。’诸位比丘（Bhikkhu，出家男子）都合掌接受教诲。 佛说：‘人身中有五贼，牵引人进入恶道。哪五种呢？第一是色（rupa，形色）、第二是痛痒（vedana，感受）、第三是思想（samjna，知觉）、第四是生死（samsara，轮回）、第五是识（vijnana，意识），这五种，是人常常执念的。’ 佛说：‘人常常被眼睛所欺骗、被耳朵所欺骗、被鼻子所欺骗、被嘴巴所欺骗、被身体所欺骗。’
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English version Zhiqian said, 'This is exactly what Gotama's (Gotama, the surname of Sakyamuni) disciples do.' The Brahmin (Brahmin) shouted, 'The king ordered us to eliminate disasters for the people, but you are stopping us?' Maudgalyayana (Maudgalyayana, one of the ten great disciples of Sakyamuni, known for his supernatural powers) replied, 'I am suspended in the air, who is stopping your mountain?' The Brahmins exhausted their spiritual power three times, trying to move the mountain. The mountain sank three times, and then became a plain. The Brahmins looked at each other and said, 'Whoever has wisdom and profound morality is our teacher.' They all tidied up their clothes, prostrated and respectfully said, 'We are willing to be your disciples, please show us the highest holy path.' Maudgalyayana replied, 'It is good that you want to leave darkness and go towards the light! I have a venerable teacher, called the Unsurpassed Perfect Truth, the God of Gods, who has all wisdom. You follow me to the place of the Buddha (Buddha, the enlightened one).' The Brahmins said, 'Is the Buddha's guidance and teaching more superior than your teacher's?' Maudgalyayana said, 'The Buddha can regard Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) as a mustard seed, and I can regard a mustard seed as Mount Sumeru.' After praising the Buddha's virtues, he said, 'You follow me.' Maudgalyayana took the Brahmins, as quickly as a strong man stretching his arm, and arrived before the Buddha. He explained the situation in detail and reported to the Buddha, 'I have received the divine power of the Unsurpassed Perfect Truth to transform these Brahmins. These people are already pure inside and out, just like new silk that is easy to dye. I only hope that the World Honored One! Washes away their subtle dust, making them truly pure.' When the Brahmins saw the Buddha, their hearts opened with joy, and they all became Sramanas (Sramana, renunciates who practice the path). The Buddha said, 'I will speak the Sutra for you, the beginning words are good, the middle words are good, and the ending words are good. The words deeply explain the path to transcend the world, with rectifying the mind as the foundation. Listen to my words, so that future generations will spread and practice them.' All the Bhikkhus (Bhikkhu, ordained monks) put their palms together and received the teaching. The Buddha said, 'There are five thieves in the human body, leading people into evil paths. What are the five? The first is form (rupa), the second is sensation (vedana), the third is perception (samjna), the fourth is birth and death (samsara), and the fifth is consciousness (vijnana). These five are what people constantly cling to.' The Buddha said, 'People are often deceived by the eyes, deceived by the ears, deceived by the nose, deceived by the mouth, and deceived by the body.' --------------------------------------------------------------------------------
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但能见不能闻；耳但能闻不能见；鼻但能知香臭不能知味；口但能知味不能知香臭；身体但能知寒温不能知味，是五者皆属心，心为本。” 佛言：“诸比丘！欲求道者，当端汝心。人从痴故，随十二因缘，便有生死。何等为十二因缘？一者痴、二者行、三者识、四者名色、五者六入、六者栽、七者痛、八者爱、九者受、十者有、十一者生、十二者死。施行善者，复得为人；施行恶者，入地狱、饿鬼、畜生、鬼神中。佛坐思念人痴故有生死。 “何等为痴？本从痴中来，今生为人复痴，心不解、目不开，不知死当何趣？见佛不问、见经不读、见沙门不承事、不信道德、见父母不敬、不念世间苦、不知地狱中考治剧，是名为痴，故有生死不止。人死如呼吸之间，脆不过于人命。人身中有三事身死：识去、心去、意去。是三者，常相追逐。施行恶者，入地狱、饿鬼、畜生、鬼神中；施行善者，三亦相追逐，或生天上、或生人中；堕是五道中者，皆坐心不端故。” 佛告诸比丘：“皆当端汝目、端汝耳、端汝鼻、端汝口、端汝身、端汝心、身体皆当断于土，魂神当不复堕泥犁、畜生、鬼神中。视人家有恶子，为吏所取，皆坐心不端故。人身中有百字，如车有百名。人多贪好怒，不思惟身中事，死入地狱中 现代汉语译本：眼睛只能看不能听；耳朵只能听不能看；鼻子只能知道香臭不能知道味道；嘴巴只能知道味道不能知道香臭；身体只能知道寒冷温暖不能知道味道，这五种感觉都属于心，心是根本。 佛说：‘各位比丘！想要寻求真理的人，应当端正你们的心。人因为愚痴的缘故，随顺十二因缘，便有了生死。什么是十二因缘呢？一是愚痴（Avidya），二是行（Samskara），三是识（Vijnana），四是名色（Namarupa），五是六入（Sadayatana），六是触（Sparsa），七是受（Vedana），八是爱（Trsna），九是取（Upadana），十是有（Bhava），十一是生（Jati），十二是死（Jaramarana）。施行善事的人，死后可以再次得到人身；施行恶事的人，会堕入地狱、饿鬼、畜生、鬼神之中。’佛陀静坐思念，人因为愚痴的缘故才会有生死。 ‘什么是愚痴呢？本来从愚痴中来，今生为人还是愚痴，心不明白、眼睛不开窍，不知道死后将去往何处？见到佛不请教、见到经书不读诵、见到沙门（Sramana，出家修行者）不侍奉、不相信道德、见到父母不尊敬、不思念世间的苦难、不知道地狱中的考打惩治是多么的残酷，这叫做愚痴，所以生死轮回不止。人的死亡就在呼吸之间，没有什么比人的生命更脆弱的了。人身中有三件事在死后会分离：识（Vijnana）离开、心离开、意离开。这三者，常常互相追逐。施行恶事的人，会堕入地狱、饿鬼、畜生、鬼神之中；施行善事的人，这三者也互相追逐，或者生到天上、或者生到人间；堕入这五道（地狱、饿鬼、畜生、人、天）中的人，都是因为心不端正的缘故。’ 佛告诉各位比丘：‘都应当端正你们的眼睛、端正你们的耳朵、端正你们的鼻子、端正你们的嘴巴、端正你们的身体、端正你们的心，身体最终都要归于尘土，灵魂神识才不会再次堕入泥犁（Naraka，地狱）、畜生、鬼神之中。看看别人家有不孝的儿子，被官吏抓走，都是因为心不端正的缘故。人身中有一百个组成部分，就像车子有一百个部件一样。人们大多贪婪、喜好愤怒，不思惟自身的事情，死后就会堕入地狱之中。’