T14n0569_佛說心明經

大正藏第 14 冊 No. 0569 佛說心明經

No. 569

佛說心明經一卷

西晉月氏國三藏竺法護譯

聞如是：

一時，佛游王舍城靈鷲山，與五百比丘四部眾俱。佛以晨旦著衣持缽，往至一縣而行分衛，諸天龍神追于上侍，到梵志館門外而住，佛放大光普照十方。

時梵志婦執爨炊飯，見光照身身得安隱，解悍無量，心自念言：「今此光耀，不似日月釋梵、四王諸天之明，躬荷熙怡不能自勝。」還顧見佛端正殊好，如星中月奇相巍巍，眾好具足諸根澹泊，無有衰入建最上寂，得第一定如日初出現于山崗，如轉輪王臨幸大殿補臣翼從，又若帝釋顯據忉利，猶梵天王于第七尊，如高山雪冏灼普現，倍加踴躍，重自惟忖：「今得睹佛及佛弟子，誠副宿願，欲以食饌奉進正覺，隱察愚夫不通道德，志在邪疑六十二見，見妾所施必興結恨，宿命愆咎失雄猛男，嬰墜女像羈制於人，欲施聖尊不得由已，宜順護意當如之何？」便即箄飯取汁一杓以用上佛。佛之威神，缽中自然有百味食，佛時達嚫，口嘆頌曰：

「假以馬百疋，　　金銀挍鞍勒，　用惠施於人，　　不如杓飯汁。　設以七寶車，　　載滿諸珍琦，　杓飯汁施佛，　　其福過於彼。　若施白象百

【現代漢語翻譯】現代漢語譯本《佛說心明經》一卷西晉月氏國三藏竺法護譯我是這樣聽說的：一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）游化，與五百比丘和四部眾在一起。佛陀在清晨穿好衣服，拿著缽，前往一個村鎮去乞食。諸天、龍神在空中跟隨侍奉。到達一個梵志（Brāhmaṇa，婆羅門）的住所門外，佛陀放出大光明，普照十方。當時，梵志的妻子正在做飯，見到佛光照耀自身，感到身心安穩，煩惱減少，心中思忖：『如今這光芒，不像日月、釋梵（Śakra-brahman，帝釋天和梵天）、四王諸天（Cāturmahārājakāyika-deva，四大天王）的光明，我感到無比的喜悅。』回頭看見佛陀端正殊妙，如同星中之月，奇特的相好莊嚴，各種美好都具備，諸根寂靜，沒有衰敗，建立了最上的寂靜，得到了第一禪定，如同太陽初升于山崗，如同轉輪王（cakravartin，統治世界的君王）駕臨大殿，文武百官侍從，又像帝釋天（Śakra，忉利天之主）顯現在忉利天（Trāyastriṃśa），如同梵天王（Brahmā，色界之主）在第七天，如同高山上的雪，明亮地普遍顯現。』她更加歡喜踴躍，心中又想：『如今能夠見到佛陀以及佛陀的弟子，真是實現了我宿世的願望。我想用食物供養佛陀，但又擔心愚昧的丈夫不相通道德，執著于邪見和六十二見（Sāttiṃsa bāhiraka，外道的六十二種邪見）。如果他看到我供養佛陀，必定會產生怨恨，導致我過去世的罪業顯現，失去男子之身，墮落為女人，受制於人。我想供養聖尊，卻不能自主，應該順從丈夫的心意，那該怎麼辦呢？』於是她就用箄子濾飯，取了一勺飯汁來供養佛陀。由於佛陀的威神力，缽中自然出現了各種美味佳餚。佛陀接受了供養，口中讚歎道：『即使用一百匹駿馬，用金銀裝飾馬鞍和韁繩，用來佈施給人，也不如一勺飯汁的功德。即使用七寶車，裝滿各種珍寶，用一勺飯汁供養佛陀，其福報也超過前者。如果佈施一百頭白象

【English Translation】 English version The Sūtra of Mind Illumination Spoken by the Buddha Translated by Tripiṭaka Dharmarakṣa from the Yuezhi Kingdom of Western Jin Thus have I heard: At one time, the Buddha was wandering in Rājagṛha (王舍城), at Gṛdhrakūṭa Mountain (靈鷲山), together with five hundred Bhikṣus (比丘) and the fourfold assembly. In the early morning, the Buddha put on his robes, held his bowl, and went to a village to beg for food. Devas (諸天), Nāgas (龍神) followed and attended him in the sky. Arriving at the gate of a Brāhmaṇa's (梵志) residence, the Buddha emitted great light, illuminating the ten directions. At that time, the Brāhmaṇa's wife was cooking rice. Seeing the Buddha's light shining upon her, she felt peaceful and relieved, and her afflictions decreased. She thought to herself, 'This light is unlike the light of the sun, moon, Śakra-brahman (釋梵), or the Four Heavenly Kings (四王諸天). I feel immense joy and cannot contain myself.' Looking back, she saw the Buddha's dignified and extraordinary appearance, like the moon among the stars, with wondrous marks and complete perfections. His faculties were serene, without decline, establishing the supreme tranquility, attaining the first Dhyana (定), like the sun newly rising on a mountain peak, like a Cakravartin (轉輪王) arriving at the grand palace with ministers attending, like Śakra (帝釋天) manifesting in Trāyastriṃśa Heaven (忉利天), like Brahmā (梵天) in the seventh heaven, like snow on a high mountain, brightly and universally appearing.' She was even more joyful and thought to herself, 'Now I am able to see the Buddha and his disciples, truly fulfilling my past vows. I want to offer food to the Buddha, but I worry that my foolish husband does not believe in morality, clinging to wrong views and the sixty-two views (六十二見). If he sees me making offerings to the Buddha, he will surely become resentful, causing my past karma to manifest, losing my male form, falling into the form of a woman, and being controlled by others. I want to offer to the Holy One, but I cannot do so freely. I should follow my husband's wishes, but what should I do?' So she strained the rice with a sieve and took a spoonful of rice water to offer to the Buddha. By the Buddha's divine power, various delicacies naturally appeared in the bowl. The Buddha accepted the offering and praised in verse: 'Even if one were to give a hundred swift horses, adorned with saddles and reins of gold and silver, to others, it would not equal the merit of a spoonful of rice water. Even if one were to give a seven-jeweled chariot, filled with various treasures, offering a spoonful of rice water to the Buddha, its merit would surpass the former. If one were to give a hundred white elephants

，　　明珠瓔珞飾，　供佛一杓汁，　　其福超彼上。　如聖轉輪王，　　普賢玉女后，　端正無有比，　　七寶瓔珞身。　如是之妙類，　　其數各有百，　悉以配施人，　　不如一杓汁。」

於時，梵志靜住而聽，聞佛所嘆，心懷疑惑，前問佛言：「一杓飯汁何所直也，而乃稱讚？若干寶施象馬車乘，不可呰毀，而云不如杓飯汁施，斯之飯汁不直一錢，然乃咨嗟若干億倍，孰當信哉？」

於是，世尊尋即顯露廣長之舌，以覆其面上至梵天，告梵志曰：「吾從無數億百千劫，常行至誠六度無極，施諸所安有而不惜乃獲斯舌，寧以妄語能致之乎？吾欲問，卿至誠答之。曾頗往返舍衛羅閱，中路有樹名尼拘類，蔭庇人眾五百乘車乎？」

對曰：「唯然，有是樹，我所見也。」

世尊又問：「其子大如？」

答曰：「形如芥子。」

佛告梵志：「卿真兩舌，實如芥子，樹何巨乎？」

對曰：「審爾，不敢欺也。」

佛又告曰：「種如芥子，生樹廣大，地之生殖適無所置所覆彌廣，乃況如來、無上至真等正覺，無量福會普勝者哉！戒、定、慧、解脫、解脫知見事，大慈弘哀無所不濟，以饌供獻功祚難計。」梵志默然無以加報。

時佛乃笑，五色光從口出

【現代漢語翻譯】現代漢語譯本『明珠瓔珞作裝飾，用一勺飯汁供養佛，那福報勝過前者。如同聖潔的轉輪王（Chakravartin，擁有轉輪寶的理想統治者），以及普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）玉女般美麗的后妃，她們的端莊美麗無人能比，身上佩戴著七寶瓔珞。像這樣美好的女子，數量各有成百上千，全部用來佈施給他人，也不如供養一勺飯汁。』

當時，梵志（Brahmin，婆羅門）靜靜地聽著，聽到佛陀的讚歎，心中充滿疑惑，上前問佛說：『一勺飯汁價值幾何，而您如此稱讚？即使是佈施象馬車乘等珍寶，也不應該貶低，而您卻說不如佈施一勺飯汁，這飯汁不值一文錢，卻被您讚歎若干億倍，誰會相信呢？』

於是，世尊（Bhagavan，佛的尊號）隨即顯露出廣長舌相，用舌頭覆蓋住自己的面部，一直到梵天（Brahma，色界天的天主），告訴梵志說：『我從無數億百千劫以來，常行至誠的六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）無極，佈施所有珍愛之物而毫不吝惜，才獲得這樣的舌頭，難道會用妄語來得到它嗎？我問你，你要誠實地回答。你曾經往返舍衛（Shravasti，古印度城市）和羅閱（Rajagriha，王舍城）之間，中途有一棵樹名叫尼拘類（Nyagrodha，榕樹），樹蔭庇護了五百輛車嗎？』

梵志回答說：『是的，有這棵樹，我曾見過。』

世尊又問：『它的種子大小如何？』

梵志回答說：『形狀像芥菜籽。』

佛陀告訴梵志：『你真是兩舌（指說話不誠實），種子像芥菜籽那麼小，樹卻如此巨大？』

梵志回答說：『確實如此，不敢欺騙您。』

佛陀又說：『種子像芥菜籽那麼小，卻能生長成如此廣大的樹木，土地的生長能力尚且如此，何況如來（Tathagata，佛的稱號）、無上至真等正覺（Anuttara-samyak-sambodhi，無上的正等正覺），無量福德聚集普遍殊勝呢！戒（Shila，戒律）、定（Samadhi，禪定）、慧（Prajna，智慧）、解脫（Vimoksha，從煩惱中解脫）、解脫知見事（Vimoksha-jnana-darshana，對解脫的知見），大慈大悲無所不救濟，用飯食供養的功德是難以計算的。』梵志沉默不語，無言以對。

這時，佛陀笑了，五色光芒從口中發出

【English Translation】 English version 『Adorned with necklaces of bright pearls, Offering the Buddha a ladle of rice broth, The merit surpasses the former. Like the holy Chakravartin (wheel-turning king, an ideal ruler possessing the Dharma wheel), And the beautiful consort of Samantabhadra (the Bodhisattva symbolizing the virtue of practice and vows of all Buddhas), Their elegance is unparalleled, Their bodies adorned with seven-jeweled necklaces. Such wonderful beings, Each numbering in the hundreds, All given away in charity, Is not equal to a ladle of rice broth.』

At that time, the Brahmin (a member of the priestly class) listened quietly, and hearing the Buddha's praise, his heart filled with doubt. He stepped forward and asked the Buddha, 『What is the value of a ladle of rice broth that you praise it so highly? Even the giving of treasures such as elephants, horses, and chariots should not be belittled, yet you say it is not equal to giving a ladle of rice broth. This rice broth is not worth a penny, yet you praise it countless times. Who would believe it?』

Then, the Bhagavan (the Blessed One, an epithet of the Buddha) immediately revealed his broad and long tongue, covering his face up to the Brahma (the lord of the Form Realm) heavens, and said to the Brahmin, 『For countless hundreds of thousands of kalpas (eons), I have always practiced the six Paramitas (perfections: generosity, morality, patience, diligence, concentration, and wisdom) with utmost sincerity, giving away all that I cherished without hesitation, and thus I obtained this tongue. Could I have obtained it through false speech? I will ask you, and you must answer truthfully. Have you ever traveled between Shravasti (an ancient Indian city) and Rajagriha (the capital city of Magadha), and on the way, there is a tree named Nyagrodha (banyan tree) whose shade shelters five hundred carriages?』

The Brahmin replied, 『Yes, there is such a tree, I have seen it.』

The Bhagavan then asked, 『How large are its seeds?』

The Brahmin replied, 『They are shaped like mustard seeds.』

The Buddha said to the Brahmin, 『You are truly double-tongued (speaking dishonestly). The seeds are as small as mustard seeds, yet the tree is so huge?』

The Brahmin replied, 『Indeed, I dare not deceive you.』

The Buddha further said, 『The seeds are as small as mustard seeds, yet they grow into such vast trees. The earth's ability to nurture is such that there is no place to put or cover it, and it spreads so widely. How much more so is the Tathagata (the Thus Come One, an epithet of the Buddha), the unsurpassed, perfectly enlightened one (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), whose immeasurable blessings gather and universally excel! The precepts (Shila, moral conduct), concentration (Samadhi, meditative absorption), wisdom (Prajna, insight), liberation (Vimoksha, release from suffering), and the knowledge and vision of liberation (Vimoksha-jnana-darshana, the knowledge and vision of liberation), great compassion and pity that relieve all, the merit of offering food is immeasurable.』 The Brahmin remained silent, unable to reply.

Then the Buddha smiled, and five-colored light emanated from his mouth.

，照十方五趣之類，天欲止、人心喜、餓鬼飽、地獄痛息、畜生意開罪除，尋光來詣佛所。諸佛笑法皆有常瑞，授菩薩決，遍照十方光從頂入；授緣覺莂，光入面門；授聲聞莂，光入肩斗；說生天事，光從䐡入；說降人中，光從膝入；說趣三苦，從足心入。

諸佛之欣，不以欲笑，不以瞋笑，不以癡笑，不放逸笑，不利慾笑，不榮貴笑，不富饒笑，今佛普等愍傷群萌，行大慈笑無斯七也。

賢者阿難分別七法，知法解義曉時了節暢眾會事，自省己身明眾人根，即從座起，更整衣服，長跪問佛：「佛何因笑？愿說其意。」

佛告阿難：「見梵志婦發大意乎？」

對曰：「已見。」

佛言：「斯婦壽終，當轉女像得為男子，生於天上諸天中尊，下生世間為人中上，解深妙法如幻如化、如水中月影響野馬，卻三十劫當得作佛，名曰心明如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊。」

梵志心伏，五體投地克心自責，懺曰：「我如小兒愚癡闇冥，懷疑猶豫不識大聖，口出粗言唯原罪釁。」

佛言：「善哉！善哉！若自見過歸命于佛，于道法律悔殃塵者，其咎損減、福增日滋。」

梵志進啟：「唯垂大哀！加恩矜攝令得出家。」佛

【現代漢語翻譯】現代漢語譯本光明照耀十方五道眾生（五趣：天、人、畜生、餓鬼、地獄），天道眾生希望停止（輪迴），人道眾生心生歡喜，餓鬼得到飽足，地獄眾生痛苦得以減輕，畜生道的眾生得以開脫罪業，都循著光明來到佛的處所。諸佛微笑說法都有一定的祥瑞之兆，為菩薩授記時，遍照十方的光明從佛的頭頂進入（菩薩）；為緣覺授記時，光明從面門進入；為聲聞授記時，光明從肩膀進入；講述生天之事時，光明從肚臍進入；講述降生人間之事時，光明從膝蓋進入；講述墮入三苦（三惡道）之事時，光明從腳心進入。諸佛的歡喜，不是因為慾望而笑，不是因為嗔恨而笑，不是因為愚癡而笑，不是因為放縱而笑，不是因為貪圖利益而笑，不是因為追求榮華富貴而笑，不是因為追求富裕而笑，如今佛普遍平等地憐憫傷痛的眾生，行大慈悲的微笑，沒有這七種原因。賢者阿難能夠分辨這七種（光入不同部位代表不同含義）的法則，明白佛法的意義，懂得時節因緣，通暢地處理大眾集會之事，能夠自我反省，明白眾人的根器。於是從座位上站起來，整理好衣服，長跪合掌問佛：『佛陀因為什麼原因而微笑？希望您能說出其中的含義。』佛告訴阿難：『你看到那位梵志（婆羅門）的妻子發大愿了嗎？』阿難回答說：『已經看到了。』佛說：『這位婦人壽命終結后，將轉變為男子之身，出生在天上，成為諸天中最尊貴者，下生到世間，成為人中之上，通達深奧微妙的佛法，明白一切如幻如化，如同水中的月亮、回聲和野馬奔騰般虛幻不實。經過三十劫后，將會成佛，佛號為心明如來（Tathagata）、至真（Arhat）、等正覺（Samyaksambuddha）、明行成為（Vidyacharana-sampanna）、善逝（Sugata）、世間解（Lokavidu）、無上士（Anuttara-purusa-damya-sarathi）、道法御（Shasta deva-manushyanam）、天人師，號為佛（Buddha）、世尊（Bhagavan）。』梵志內心信服，五體投地，深刻地自我責備，懺悔說：『我如同小孩子一樣愚癡闇昧，懷疑猶豫，不認識偉大的聖人，口出粗惡之言，只希望能夠消除罪過。』佛說：『很好！很好！如果能夠認識到自己的過錯，歸命于佛，對於佛的教法和戒律，懺悔罪業，那麼罪過就會減少，福德就會日益增長。』梵志進一步請求說：『希望您能大發慈悲！施加恩惠，允許我出家。』佛

【English Translation】 English version The light illuminated the ten directions and the five realms of beings (five realms: gods, humans, animals, hungry ghosts, hells). The beings in the heavenly realm wished to cease (reincarnation), the beings in the human realm rejoiced, the hungry ghosts were satisfied, the suffering of the hell beings was alleviated, and the beings in the animal realm were freed from their sins. All followed the light and came to the Buddha's place. The Buddhas' smiles and teachings always have auspicious signs. When bestowing predictions upon Bodhisattvas, the light illuminating the ten directions entered from the top of the Buddha's head (for Bodhisattvas); when bestowing predictions upon Pratyekabuddhas, the light entered from the face; when bestowing predictions upon Sravakas, the light entered from the shoulders; when speaking of rebirth in the heavens, the light entered from the navel; when speaking of descending into the human realm, the light entered from the knees; when speaking of falling into the three sufferings (three evil paths), the light entered from the soles of the feet. The joy of the Buddhas is not because of desire, not because of anger, not because of ignorance, not because of indulgence, not because of greed for profit, not because of the pursuit of glory and wealth, not because of the pursuit of riches. Now the Buddha universally and equally pities and sorrows for all beings, practicing great compassion and smiling, without these seven reasons. The wise Ananda was able to distinguish these seven laws (the light entering different parts representing different meanings), understand the meaning of the Dharma, understand the conditions of the times, smoothly handle the affairs of the assembly, be able to self-reflect, and understand the roots of the people. Then he rose from his seat, adjusted his robes, knelt down with his palms together, and asked the Buddha: 'For what reason does the Buddha smile? I hope you can tell me the meaning.' The Buddha told Ananda: 'Have you seen that Brahmin's (Brahmin) wife making a great vow?' Ananda replied: 'I have seen it.' The Buddha said: 'When this woman's life ends, she will be transformed into a male body, born in the heavens, becoming the most honored among the gods, descending into the world, becoming the highest among humans, understanding the profound and subtle Dharma, understanding that everything is like illusion, like a moon in the water, an echo, and a mirage, unreal and false. After thirty kalpas, she will become a Buddha, with the name Heart-Bright Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidyacharana-sampanna (Vidyacharana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi), Shasta deva-manushyanam (Shasta deva-manushyanam), Teacher of Gods and Humans, known as Buddha (Buddha), World Honored One (Bhagavan).' The Brahmin's heart was convinced, he prostrated himself on the ground, deeply blaming himself, and repented, saying: 'I am like a child, foolish and ignorant, doubting and hesitating, not recognizing the great sage, uttering coarse words, only hoping to eliminate my sins.' The Buddha said: 'Excellent! Excellent! If one can recognize one's own faults, take refuge in the Buddha, and repent of one's sins in the Buddha's teachings and precepts, then the sins will be reduced and the merits will increase day by day.' The Brahmin further requested: 'I hope you will have great compassion! Bestow grace and allow me to renounce the world.' Buddha

即納受以為沙門，鬚髮則除法衣在身。於時，世尊講四聖諦苦習盡道，梵志踴躍漏盡意解。

佛說如是，賢者阿難、諸四部眾、天人龍神，皆發道意，歡喜稽首。

佛說心明經

【現代漢語翻譯】現代漢語譯本：於是（佛）就接納他成為沙門（Śrāmaṇa，出家修道者），剃除了他的鬚髮，讓他穿上了法衣。當時，世尊（Śākyamuni，釋迦牟尼佛）講說了四聖諦（Four Noble Truths）：苦（suffering）、集（the cause of suffering）、滅（the cessation of suffering）、道（the path to the cessation of suffering），這位婆羅門（Brahmin）歡欣鼓舞，斷盡了煩惱，領悟了真諦。

佛陀如是說，賢者阿難（Ānanda，佛陀的十大弟子之一）、四部大眾（比丘、比丘尼、優婆塞、優婆夷）、天（Deva）、人（human）、龍（Nāga，印度神話中的蛇神）、神（deity），都發起了菩提心，歡喜地頂禮佛陀。

《佛說心明經》

【English Translation】 English version: Thereupon, (the Buddha) accepted him as a Śrāmaṇa (a wandering ascetic), his hair and beard were shaved, and he donned the Dharma robes. At that time, the World-Honored One (Śākyamuni) expounded the Four Noble Truths: suffering (duḥkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (mārga). The Brahmin (Brahmin) rejoiced, his outflows (of defilements) were exhausted, and his mind was liberated.

The Buddha spoke thus. The worthy Ānanda (one of the ten principal disciples of the Buddha), the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās), Devas (gods), humans, Nāgas (serpent deities), and deities, all aroused the aspiration for enlightenment, and joyfully bowed their heads (in reverence).

'The Sutra on the Buddha's Discourse on the Clarity of Mind'