T17n0743_佛說忠心經
大正藏第 17 冊 No. 0743 佛說忠心經
No. 743
佛說忠心經
東晉天竺三藏竺曇無蘭譯
聞如是：
一時佛在舍衛國祇樹給孤獨園。時，諸菩薩、四輩弟子、天龍鬼神、帝王臣民，日會聽經。佛右面比丘，名曰目連，神通妙達、智如虛空，隨時變化、權智並行，普還濟眾數如恒沙，諸天稽首靡不師仰。
佛告目連：「彼有大國，去斯八千，處在邊境。不睹三尊之至靈、希聞如來、無所著、正真、等正覺神妙清化，習於顛倒眾邪之行，以為真諦。王及臣民，奉事梵志等五百人，各有五通，力能移山住流，分身變化。國有大山，塞民逕路，舉國患之。王以山為民艱難，具向梵志說之。梵志答曰：『吾等自為民除害，王無戚焉！』即繞山坐，各一其心，以道定力，山起欲移。」
佛告目連：「汝往彼國，現道神化，長度梵志，濟其君民，令遠三塗，永處福堂。」
目連受教，承佛威神，尋路放光遏絕日明，懸處虛空當其山巔，山為不動。
梵志驚曰：「此山已起，誰回之乎？日又無光，此將有以！」中有明者，以定意觀眾弟子心，誰穢濁者，令山不移？睹見諸心，普有道凈，國榮寶色，不穢其心。仰頭觀見，睹一沙門，當其山上。梵
【現代漢語翻譯】 現代漢語譯本 大正藏第 17 冊 No. 0743 佛說忠心經
No. 743
佛說忠心經
東晉天竺三藏竺曇無蘭譯
聞如是：
一時佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）。當時，諸菩薩、四輩弟子（比丘、比丘尼、優婆塞、優婆夷）、天龍鬼神、帝王臣民，每日聚集聽經。佛的右側有一位比丘，名叫目連（Maudgalyayana），神通廣大、智慧如虛空，隨時顯現變化、權巧智慧並行，普遍救濟眾生數量如恒河沙數，諸天都稽首敬仰他。
佛告訴目連：『有一個大國，距離這裡八千里，處在邊境。那裡的人不曾見到三寶（佛、法、僧）的至高神聖，很少聽聞如來（Tathagata）、無所著（Arahant）、正真（Samyaksambuddha）、等正覺的神妙清凈教化，習慣於顛倒邪惡的行為，並以此為真理。國王和臣民，供奉事奉梵志（Brahmin）等五百人，每個人都有五神通，力量能夠移動山嶽、阻止河流，分身變化。國內有一座大山，堵塞了百姓的道路，全國都為此感到憂患。國王因為山給百姓帶來艱難，詳細地向梵志說明情況。梵志回答說：「我們自會為百姓消除禍害，大王不必憂慮！」隨即圍繞山坐下，各自專心一致，以禪定的力量，使山開始升起想要移動。』
佛告訴目連：『你前往那個國家，顯現道的神通變化，度化那些梵志，救濟他們的君王和百姓，使他們遠離三塗（地獄、餓鬼、畜生），永遠處於幸福的境地。』
目連線受教誨，憑藉佛的威神之力，沿著道路放出光明，遮蔽了太陽的光芒，懸浮在虛空中，正對著山頂，山因此不能移動。
梵志驚恐地說：『這座山已經升起，是誰使它回落的呢？太陽又沒有光芒，這將會發生什麼事！』其中有聰明的人，用禪定的意念觀察眾弟子的心，是誰的心不清凈，導致山不能移動？觀察到眾人的心，普遍具有道的清凈，國家的榮華寶貴之色，沒有玷污他們的心。抬頭向上觀看，看到一位沙門（Shramana），正在山頂上。梵
【English Translation】 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
志僉曰：「正是瞿曇弟子所為。」梵志呼曰：「王令吾等為民除患，汝抑之為？」
目連答曰：「吾自懸虛，誰抑汝等山？」
梵志三盡道力，欲令山移，山入三下，遂成平地。梵志顧相謂曰：「夫有明達、道德深者，即吾等師。」咸興整服，稽首敬白：「愿為弟子，示吾極聖。」
目連答曰：「汝等欲去暝就明者，善！吾有尊師，號無上正真、天中之天，為一切智。汝等尋吾往至佛所。」
諸梵志曰：「佛之導化，寧殊于師乎？」
目連曰：「佛以須彌為芥子，吾以芥子為須彌。」嘆佛德畢，曰：「汝等尋吾后。」目連線諸梵志，猶若壯士屈伸臂頃，即在佛前，具陳其情，白佛言：「吾承無上正真神勢之化，化諸梵志，斯等內外已凈，猶若新㲲易可為色。唯愿世尊！蕩其微垢，令成真凈。」梵志見佛，心開意喜，皆作沙門。
佛言：「我為汝曹說經，上語亦善、中語亦善、下語亦善，語中深說度世之道，政心為本。聽我所言，使後世傳行之。」諸比丘皆叉手受教。
佛言：「人身中有五賊，牽人入惡道。何等為五：一者色、二者痛癢、三者思想、四者生死、五者識，是五者，人所常念。」
佛言：「人常為目所欺、為耳所欺、為鼻所欺、為口所欺、為身所欺。目
【現代漢語翻譯】 現代漢語譯本 志僉說：『這正是瞿曇（Gotama，釋迦牟尼的姓）的弟子所為。』梵志（Brahmin，婆羅門）呼喊道：『國王命令我們為百姓消除災患，你卻阻止我們？』
目連（Maudgalyayana，釋迦牟尼十大弟子之一，以神通著稱）回答說：『我自身懸在空中，誰阻止你們的山了？』
梵志們用盡三次道力，想要移動山，山下沉三次，於是成了平地。梵志們互相看著說：『有明智通達、道德高深的人，就是我們的老師。』都整理好衣服，叩頭恭敬地說：『願意做您的弟子，請您展示給我們最高的聖道。』
目連回答說：『你們想要離開黑暗走向光明，很好！我有一位尊貴的老師，號稱無上正真、天中之天，具有一切智慧。你們跟著我前往佛（Buddha，覺悟者）的處所。』
諸位梵志說：『佛的引導教化，難道比您的老師更殊勝嗎？』
目連說：『佛能把須彌山（Mount Sumeru，佛教宇宙觀中的聖山）看作芥子，我能把芥子看作須彌山。』讚歎佛的功德完畢，說：『你們跟著我。』目連帶著諸位梵志，就像壯士屈伸手臂一樣迅速，就到了佛的面前，詳細陳述了情況，稟告佛說：『我承蒙無上正真的神力教化，教化了這些梵志，這些人內外已經清凈，就像新絲綢容易染色一樣。只希望世尊！洗去他們細微的塵垢，使他們成為真正的清凈。』梵志們見到佛，心開意喜，都做了沙門（Sramana，出家修道者）。
佛說：『我為你們說經，開頭的話也好、中間的話也好、結尾的話也好，話中深刻地講述了度世的道理，以端正心念為根本。聽我說的話，使後世傳揚奉行。』諸位比丘（Bhikkhu，出家男子）都合掌接受教誨。
佛說：『人身中有五賊，牽引人進入惡道。哪五種呢？第一是色（rupa，形色）、第二是痛癢（vedana，感受）、第三是思想（samjna，知覺）、第四是生死（samsara，輪迴）、第五是識（vijnana，意識），這五種，是人常常執念的。』
佛說：『人常常被眼睛所欺騙、被耳朵所欺騙、被鼻子所欺騙、被嘴巴所欺騙、被身體所欺騙。』
【English Translation】 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.'
但能見不能聞；耳但能聞不能見；鼻但能知香臭不能知味；口但能知味不能知香臭；身體但能知寒溫不能知味，是五者皆屬心，心為本。」
佛言：「諸比丘！欲求道者，當端汝心。人從癡故，隨十二因緣，便有生死。何等為十二因緣？一者癡、二者行、三者識、四者名色、五者六入、六者栽、七者痛、八者愛、九者受、十者有、十一者生、十二者死。施行善者，復得為人；施行惡者，入地獄、餓鬼、畜生、鬼神中。佛坐思念人癡故有生死。
「何等為癡？本從癡中來，今生為人復癡，心不解、目不開，不知死當何趣？見佛不問、見經不讀、見沙門不承事、不通道德、見父母不敬、不念世間苦、不知地獄中考治劇，是名為癡，故有生死不止。人死如呼吸之間，脆不過於人命。人身中有三事身死：識去、心去、意去。是三者，常相追逐。施行惡者，入地獄、餓鬼、畜生、鬼神中；施行善者，三亦相追逐，或生天上、或生人中；墮是五道中者，皆坐心不端故。」
佛告諸比丘：「皆當端汝目、端汝耳、端汝鼻、端汝口、端汝身、端汝心、身體皆當斷于土，魂神當不復墮泥犁、畜生、鬼神中。視人家有惡子，為吏所取，皆坐心不端故。人身中有百字，如車有百名。人多貪好怒，不思惟身中事，死入地獄中
【現代漢語翻譯】 現代漢語譯本：眼睛只能看不能聽；耳朵只能聽不能看；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；身體只能知道寒冷溫暖不能知道味道，這五種感覺都屬於心，心是根本。
佛說：『各位比丘！想要尋求真理的人，應當端正你們的心。人因為愚癡的緣故，隨順十二因緣，便有了生死。什麼是十二因緣呢？一是愚癡（Avidya），二是行（Samskara），三是識（Vijnana），四是名色（Namarupa），五是六入（Sadayatana），六是觸（Sparsa），七是受（Vedana），八是愛（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，死後可以再次得到人身；施行惡事的人，會墮入地獄、餓鬼、畜生、鬼神之中。』佛陀靜坐思念，人因為愚癡的緣故才會有生死。
『什麼是愚癡呢？本來從愚癡中來，今生為人還是愚癡，心不明白、眼睛不開竅，不知道死後將去往何處？見到佛不請教、見到經書不讀誦、見到沙門（Sramana，出家修行者）不侍奉、不相通道德、見到父母不尊敬、不思念世間的苦難、不知道地獄中的考打懲治是多麼的殘酷，這叫做愚癡，所以生死輪迴不止。人的死亡就在呼吸之間，沒有什麼比人的生命更脆弱的了。人身中有三件事在死後會分離：識（Vijnana）離開、心離開、意離開。這三者，常常互相追逐。施行惡事的人，會墮入地獄、餓鬼、畜生、鬼神之中；施行善事的人，這三者也互相追逐，或者生到天上、或者生到人間；墮入這五道（地獄、餓鬼、畜生、人、天）中的人，都是因為心不端正的緣故。』
佛告訴各位比丘：『都應當端正你們的眼睛、端正你們的耳朵、端正你們的鼻子、端正你們的嘴巴、端正你們的身體、端正你們的心，身體最終都要歸於塵土，靈魂神識才不會再次墮入泥犁（Naraka，地獄）、畜生、鬼神之中。看看別人家有不孝的兒子，被官吏抓走，都是因為心不端正的緣故。人身中有一百個組成部分，就像車子有一百個部件一樣。人們大多貪婪、喜好憤怒，不思惟自身的事情，死後就會墮入地獄之中。』
【English Translation】 English version: The eyes can only see but cannot hear; the ears can only hear but cannot see; the nose can only know fragrance and foulness but cannot know taste; the mouth can only know taste but cannot know fragrance and foulness; the body can only know cold and warmth but cannot know taste. These five senses all belong to the mind, and the mind is the root.
The Buddha said: 'Monks! Those who seek the path should rectify your minds. People, due to ignorance, follow the twelve links of dependent origination, and thus have birth and death. What are the twelve links of dependent origination? First is ignorance (Avidya), second is volitional action (Samskara), third is consciousness (Vijnana), fourth is name and form (Namarupa), fifth is the six sense bases (Sadayatana), sixth is contact (Sparsa), seventh is feeling (Vedana), eighth is craving (Trsna), ninth is grasping (Upadana), tenth is becoming (Bhava), eleventh is birth (Jati), and twelfth is death (Jaramarana). Those who perform good deeds will be reborn as humans; those who perform evil deeds will enter hell, the realm of hungry ghosts, the realm of animals, and the realm of spirits.' The Buddha sat in meditation, thinking that people have birth and death because of ignorance.
'What is ignorance? Originally coming from ignorance, one is born as a human and is still ignorant, the mind does not understand, the eyes are not open, and one does not know where one will go after death. Seeing the Buddha, one does not ask; seeing the scriptures, one does not read; seeing the Sramana (ascetic, religious wanderer) one does not serve; one does not believe in morality; seeing parents, one is not respectful; one does not contemplate the suffering of the world; one does not know how severe the punishments in hell are. This is called ignorance, and therefore birth and death do not cease. A person's death is as quick as a breath, and nothing is more fragile than human life. In the human body, there are three things that separate at death: consciousness (Vijnana) departs, the mind departs, and intention departs. These three constantly pursue each other. Those who perform evil deeds will enter hell, the realm of hungry ghosts, the realm of animals, and the realm of spirits; those who perform good deeds, these three also pursue each other, and they may be born in heaven or born as humans. Those who fall into these five paths (hell, hungry ghosts, animals, humans, heaven) are all because their minds are not upright.'
The Buddha told the monks: 'You should all rectify your eyes, rectify your ears, rectify your noses, rectify your mouths, rectify your bodies, and rectify your minds. The body will eventually return to the earth, and the soul will not fall into Naraka (hell), the realm of animals, or the realm of spirits again. Look at families with wicked sons who are taken away by officials, all because their minds are not upright. There are a hundred parts in the human body, just as a cart has a hundred parts. People are mostly greedy and prone to anger, and do not contemplate the matters within themselves, and will fall into hell after death.'
，後悔無所復及。我棄國捐轉輪王，憂斷生死，欲度世間人使得無為道，第一精進者，立得阿羅漢；第二精進者，得阿那含；第三精進者，得斯陀含；第四精進者，得須陀洹；雖不能大精進，當持五戒：不殺、不盜、不淫、不兩舌、不飲酒。」
佛言：「人坐起常當思念四事。何等四？一者自觀身，觀他人身；二者自觀痛癢，觀他人痛癢；三者自觀意，觀他人意；四者自觀法，觀他人法。內復欲亂者，心當自端視身體，饑亦極、飽亦極、行亦極、住亦極、坐亦極、寒亦極、熱亦極。臥欲來時，當自驚起，坐端心坐；心不端者，當起立；立不端者，當經行；心儻不端者，當自正。譬如國王將兵出鬥，健者在前；既在前鄙復卻，適欲卻著羞後人。
「諸比丘！既棄家舍妻子、剃鬚發為沙門，雖一世勤苦，后長解脫。已得道者，內獨歡喜，視妻如姊弟、視子如知識，無貪愛之心。常當慈哀十方諸天人民、地獄、餓鬼、畜生、蜎飛蠕動之類，皆使富貴安隱度脫，得無為之道。見蟲獸，當以慈哀愍傷之，知生不復癡。能有是意者，常念師恩，事佛如人念父母；如獄中死罪囚，有賢者往請囚出囚。黠慧者常念賢者恩，比丘已得道者，當唸佛，如是念經，當如人念飲食。
「諸比丘當轉相承事，如弟事兄，中有癡
【現代漢語翻譯】 現代漢語譯本： ……後悔也無濟於事。我放棄了國家和轉輪王（Chakravartin，擁有統治世界的輪寶的理想君主）的地位，憂慮的是斷絕生死輪迴，想要度化世間人，使他們獲得無為之道（Nirvana，涅槃，一種沒有痛苦和慾望的境界）：第一等精進的人，立即可以證得阿羅漢（Arhat，已達到涅槃，脫離輪迴的聖人）；第二等精進的人，可以證得阿那含（Anagamin，不還果，不再返回欲界的聖人）；第三等精進的人，可以證得斯陀含（Sakridagamin，一來果，還需要再來欲界一次的聖人）；第四等精進的人，可以證得須陀洹（Srotapanna，入流果，進入聖者之流的聖人）。即使不能非常精進，也應當持守五戒：不殺生、不偷盜、不邪淫、不妄語、不飲酒。』 佛說：『人們坐著或站起來時，應當經常思念四件事。哪四件呢？一是觀察自己的身體，也觀察他人的身體；二是觀察自己的感受，也觀察他人的感受；三是觀察自己的心念，也觀察他人的心念；四是觀察自己所遵循的法，也觀察他人所遵循的法。內心如果生起淫慾的念頭，應當端正自己的心念，仔細觀察自己的身體，飢餓到了極點，飽食到了極點，行走到了極點，站立到了極點，坐著到了極點，寒冷到了極點，炎熱到了極點，都是一樣的。當睡意來襲時，應當驚醒自己，端正身心坐好；如果心念不端正，應當起身站立；如果站立也不端正，應當來回走動；如果心念仍然不端正，應當自己糾正。譬如國王率領軍隊出戰，強健的士兵走在前面；既然走在前面卻又想退卻，如果退卻就會被後面的人恥笑。』 『諸位比丘（Bhikkhu，佛教僧侶）！既然已經拋棄家庭、捨棄妻子兒女、剃除鬚髮成為沙門（Sramana，出家修行者），即使一生勤苦修行，最終也能獲得解脫。已經得道的人，內心獨自歡喜，看待妻子如同姐妹，看待兒子如同朋友，沒有貪愛之心。應當經常慈悲憐憫十方諸天人民、地獄、餓鬼、畜生、蜎飛蠕動之類，都使他們富貴安穩，度脫生死，獲得無為之道。看見蟲獸，應當以慈悲之心憐憫它們，明白生命並非愚昧無知。能夠有這種想法的人，應當經常感念師長的恩德，侍奉佛陀如同人們思念父母；如同監獄中被判死刑的囚犯，有賢人前往請求釋放他。聰明的人經常感念賢人的恩德，比丘已經得道的人，應當憶念佛陀，如此憶念佛經，應當如同人們思念飲食。』 『諸位比丘應當互相承事，如同弟弟侍奉兄長，其中有愚癡
【English Translation】 English version: ...regret is of no avail. I abandoned my kingdom and the status of a Chakravartin (ideal universal ruler possessing the Wheel Jewel), worried about severing the cycle of birth and death, desiring to liberate the people of the world, enabling them to attain the Unconditioned Path (Nirvana, a state without suffering and desire): the most diligent can immediately attain Arhatship (Arhat, a perfected being who has attained Nirvana and is free from rebirth); the second most diligent can attain Anagamin (Non-Returner, who will not return to the desire realm); the third most diligent can attain Sakridagamin (Once-Returner, who will return to the desire realm only once more); the fourth most diligent can attain Srotapanna (Stream-Enterer, who has entered the stream of holiness). Even if one cannot be extremely diligent, one should uphold the five precepts: do not kill, do not steal, do not engage in sexual misconduct, do not lie, and do not consume intoxicants.』 The Buddha said, 『People should constantly contemplate four things when sitting or standing. What are the four? First, observe one's own body and also observe the bodies of others; second, observe one's own feelings and also observe the feelings of others; third, observe one's own thoughts and also observe the thoughts of others; fourth, observe one's own dharma and also observe the dharma of others. If lustful thoughts arise in the mind, one should correct one's mind and carefully observe one's body, whether extremely hungry, extremely full, extremely walking, extremely standing, extremely sitting, extremely cold, or extremely hot, it is all the same. When sleepiness comes, one should startle oneself awake, sit upright with a correct mind; if the mind is not correct, one should stand up; if standing is also not correct, one should walk back and forth; if the mind is still not correct, one should correct oneself. For example, a king leads his troops into battle, and the strong soldiers are in the front; if they are in the front but want to retreat, they will be ridiculed by those behind them if they retreat.』 『Monks (Bhikkhu, Buddhist monks)! Since you have abandoned your families, forsaken your wives and children, and shaved your heads to become Sramanas (Sramana, wandering ascetics), even if you endure hardship in this life, you will eventually attain liberation. Those who have attained the Path rejoice inwardly, viewing their wives as sisters, viewing their sons as acquaintances, without any attachment. You should always have compassion for all the gods and people in the ten directions, as well as those in hell, hungry ghosts, animals, and all kinds of creatures, enabling them to be wealthy and secure, to escape birth and death, and to attain the Unconditioned Path. When you see insects and animals, you should have compassion for them, knowing that life is not ignorant. Those who can have this thought should always remember the kindness of their teachers, serving the Buddha as people remember their parents; like a prisoner sentenced to death in prison, a virtuous person goes to request the prisoner's release. Wise people always remember the kindness of the virtuous person, and monks who have attained the Path should remember the Buddha, and remember the scriptures as people remember food.』 『Monks, you should serve each other as a younger brother serves an older brother. Among you, there are foolish
者，當問黠者，展轉相教；問黠者如暝中有燈火，無得陰謀作惡、無得諍訟。見金銀當如見土，無得妄證人入罪法，語言無得妄中傷人意。不聞莫言聞、不見莫言見，行道當低頭視，地蟲無得蹈殺。無得目貪人婦女，無得形相人婦女。坐自思惟，去貪愛之心，乃得為道耳。」
佛告諸比丘：「欲求道者，當端汝心，于閑處坐，自呼吸其氣息，知息短長。長息不報，形體亦極；閉氣不息，形體亦極。分別思惟，形體誰作者？心當視內，亦當觀外。自思惟歡然，與人有異心，當是時不用天下珍寶。心稍欲隨正道，意復小動者，即還自守其意，意即為還。譬如人有鏡，鏡不明則不見其形，磨去其垢，乃自見形。人以去貪淫、瞋恚、愚癡，譬如磨鏡。端自思惟，天下無堅固，皆無有常。」
佛告諸比丘：「持心當如四方石，石在中庭，雨墮不能壞、日炙亦不能消、風吹亦不能動，持心當如石。」
佛言：「天下人心，如流水中有草木，各自流行，不相顧望。前者亦不顧后，後者亦不顧前，草木流行，各自如故。人心亦如是，一念來、一念去，亦如草木前後不相顧望。于天上天下無所復樂，寄居天地間，棄身不復死。道成乃知師恩，見師即承事，不見者思惟其教誡，如孝子念父母。意定乃有一心，便慈哀天下
【現代漢語翻譯】 現代漢語譯本：佛陀說：『應當請教聰明的人，輾轉互相教導。請教聰明的人就像在黑暗中有燈火一樣。不要暗中策劃作惡，不要爭訟。見到金銀應當像見到泥土一樣，不要胡亂作證使人入罪。說話不要胡亂中傷別人的心意。沒有聽到的不要說聽到，沒有見到的不要說見到。行走時應當低頭看，不要踩死地上的蟲子。不要用眼睛貪戀別人的婦女，不要以貌取人評判婦女。坐著時要自我反省，去除貪愛之心，才能得道。』
佛陀告訴各位比丘：『想要尋求真道的人，應當端正你們的心，在安靜的地方坐著，自己呼吸氣息，知道氣息的短長。長長的呼吸不回報，形體也會疲憊；閉氣不呼吸，形體也會疲憊。分別思惟，形體是誰造作的？心應當向內看，也應當向外觀看。自我思惟而感到歡喜，與別人有不同的想法時，這個時候不要貪戀天下的珍寶。心稍微想要跟隨正道，意念又稍微動搖時，就立刻回頭守護自己的意念，意念就會迴歸。譬如人有一面鏡子，鏡子不乾淨就看不見自己的形貌，擦去鏡子上的污垢，才能看見自己的形貌。人去除貪淫、嗔恚（Chenhui，憤怒）、愚癡，就像擦拭鏡子一樣。端正自己的思惟，天下沒有堅固的東西，一切都是無常的。』
佛陀告訴各位比丘：『保持心念應當像四方石頭一樣，石頭在院子中間，雨水落下不能損壞它，太陽照射也不能消融它，風吹也不能動搖它，保持心念應當像石頭一樣。』
佛說：『天下人心，就像流水中的草木，各自流行，不互相顧盼。前面的不顧後面的，後面的也不顧前面的，草木流行，各自如故。人心也是這樣，一個念頭來，一個念頭去，也像草木前後不互相顧盼。對於天上天下沒有什麼可留戀的，寄居在天地之間，捨棄身體不再死去。道成之後才知道師父的恩情，見到師父就承事，沒見到師父就思惟他的教誨，就像孝順的兒子思念父母一樣。意念安定才能有一心，才能慈悲憐憫天下。』
【English Translation】 English version: The Buddha said: 'You should ask the wise, and teach each other in turn. Asking the wise is like having a lamp in the darkness. Do not secretly plot evil, do not quarrel. Seeing gold and silver should be like seeing dirt, do not falsely testify to incriminate people. Do not slander others' intentions with your words. Do not say you have heard what you have not heard, do not say you have seen what you have not seen. When walking, you should look down, do not step on and kill the insects on the ground. Do not lust after other people's wives, do not judge women by their appearance. When sitting, reflect on yourself, remove the heart of greed and love, and then you can attain the Dao (the Way).'
The Buddha told the Bhikkhus (monks): 'Those who want to seek the truth should straighten your hearts, sit in a quiet place, breathe in and out, and know the length of your breath. If you breathe long without return, your body will also be exhausted; if you hold your breath without breathing, your body will also be exhausted. Distinguish and think, who created the body? The mind should look inward and also look outward. If you think to yourself and feel happy, and have different ideas from others, then do not covet the treasures of the world at this time. If the mind slightly wants to follow the right path, and the intention slightly wavers again, then immediately turn back and guard your intention, and the intention will return. For example, if a person has a mirror, if the mirror is not clean, he cannot see his appearance. If he wipes away the dirt on the mirror, he can see his appearance. A person removing greed, lust, anger (Chenhui), and ignorance is like wiping a mirror. Straighten your thoughts, there is nothing solid in the world, everything is impermanent.'
The Buddha told the Bhikkhus (monks): 'Holding the mind should be like a square stone, the stone is in the middle of the courtyard, the rain cannot damage it, the sun cannot melt it, and the wind cannot shake it. Holding the mind should be like a stone.'
The Buddha said: 'The hearts of people in the world are like grass and trees in flowing water, each flowing on its own, not looking at each other. The former does not look at the latter, and the latter does not look at the former. The grass and trees flow, each as before. The hearts of people are also like this, one thought comes, one thought goes, also like grass and trees not looking at each other before and after. There is nothing to be happy about in heaven and earth, living in the world, abandoning the body and not dying again. Only after the Dao (the Way) is achieved will one know the teacher's kindness. When you see the teacher, you serve him, and when you don't see him, you think about his teachings, like a filial son remembering his parents. Only when the mind is stable can there be one heart, and then there can be compassion for the world.'
人民、蜎飛蠕動之類。坐獨自嘆已脫身於天下及五道：一者天道、二者人道、三者畜生道、四者餓鬼道、五者地獄道。已得羅漢道者，便能飛行變化。身中能出水火、能出無間入無孔，欲離世間，取無為去者，即能。」
佛告諸比丘：「道不可不學，經不可不讀。」佛說經已，五百沙門皆得阿羅漢道。
阿難白佛言：「是諸沙門，聞經意解，何其疾也？」
佛言：「此諸比丘，前迦葉佛時受誦斯經；中間無佛，隨世因緣廢不復聞，至吾為說，聞即得道。」
佛說經竟，諸菩薩、四輩弟子、帝王人民、天龍鬼神，無不歡喜，為佛作禮。
佛說忠心經
【現代漢語翻譯】 現代漢語譯本： 人民以及微小的昆蟲等。獨自嘆息已經脫離了天下以及五道輪迴：一是天道（deva-gati，天人的境界），二是人道（manushya-gati，人類的境界），三是畜生道（tiryak-gati，動物的境界），四是餓鬼道（preta-gati，餓鬼的境界），五是地獄道（naraka-gati，地獄的境界）。已經證得阿羅漢道（arhat-marga，斷盡煩惱的境界）的人，便能飛行變化，身中能出水火，能出入沒有間隙和孔洞的地方，想要離開世間，證取無為涅槃的人，就能做到。 佛告訴各位比丘（bhiksu，出家修行的僧人）說：『道不可不學習，經典不可不讀誦。』佛說完這部經后，五百位沙門（sramana，出家修行者）都證得了阿羅漢道。 阿難（Ananda，佛陀的十大弟子之一）問佛說：『這些沙門聽聞經典，理解經義，為何如此迅速？』 佛說：『這些比丘在前一尊迦葉佛（Kasyapa Buddha，過去七佛之一）時代就已受持讀誦這部經典；中間沒有佛出世，隨著世間的因緣而廢棄，不再聽聞，直到我為他們宣說，聽聞后立即得道。』 佛說完這部經后，諸位菩薩（bodhisattva，發菩提心，誓願救度一切眾生的修行者）、四眾弟子（比丘、比丘尼、優婆塞、優婆夷）、帝王人民、天龍鬼神，沒有不歡喜的，都為佛作禮。 佛說忠心經
【English Translation】 English version: People, and tiny insects and creatures. He sighed to himself, having escaped from the world and the five realms of existence: first, the deva-gati (realm of gods), second, the manushya-gati (realm of humans), third, the tiryak-gati (realm of animals), fourth, the preta-gati (realm of hungry ghosts), and fifth, the naraka-gati (realm of hell). Those who have attained the arhat-marga (path of the Arhat, the state of complete liberation) are able to fly and transform, to emit water and fire from their bodies, to enter without gaps or holes, and to leave the world to attain nirvana (state of non-doing), they are able to do so. The Buddha told the bhiksus (monks): 'The path must be learned, and the sutras must be read.' After the Buddha finished speaking this sutra, five hundred sramanas (ascetics) all attained the arhat-marga. Ananda (one of the ten principal disciples of the Buddha) asked the Buddha: 'These sramanas, hearing the sutra and understanding its meaning, why is it so quick?' The Buddha said: 'These bhiksus, in the time of the previous Kasyapa Buddha (one of the seven Buddhas of the past), received and recited this sutra; in the intervening period without a Buddha, they abandoned it according to worldly conditions and no longer heard it, until I spoke it for them, and upon hearing it, they immediately attained the path.' After the Buddha finished speaking this sutra, all the bodhisattvas (enlightenment beings), the fourfold assembly of disciples (bhiksus, bhiksunis, upasakas, and upasikas), emperors, people, nagas, and spirits, were all delighted and paid homage to the Buddha. The Sutra of Loyal Heart Spoken by the Buddha