《佛說父母恩重難報經》

《佛說父母恩重難報經》

白話解說 中英對照

The Filial Piety Sutra

The Buddha Speaks about the Deep Kindness

of Parents and the Difficulty in Repaying it.

姚秦三藏法師鳩摩羅什奉詔譯

Translated by: Upasika Terri Nicholson

Reviewed by: Bhikshuni Heng Tao

Edited by: Bhikshuni Heng Ch’ih and Upasika Susuan Rounds

Certified by: Venerable Abbot Hua and Bhiksuni Heng Tao

Proofread by: Dr Spencer Lai

http://www.buddhanet.net/e-learning/filial-sutra.htm

如是我聞。 這部經是我阿難親自聽佛陀宣講的。   如是我聞，又作我聞如是、聞如是。通常是佛經的開頭，「我」是指阿難自稱聞道於佛陀。 在佛滅後王舍城第一次聖典結集集會上，阿難出色的記憶力讓他背誦出很多佛陀以往的演講。那些記錄下來的文稿就被整理成為佛經，包括《長阿含經》、《中阿含經》、《雜阿含經》、《增一阿含經》、《法句經》等等，對於佛法傳播起到了很大的作用。佛經中出現「如是我聞」即是指阿難「親耳聽到佛這樣說的」。 由於阿難記憶力最強，佛四十九年所說的經典，他全能記得；但在結集經藏時，阿難是一個初證阿羅漢果的人，其中早已證到四果阿羅漢的有很多，所以如果是由阿難所說出來的經典，一般人都不會佩服的。世尊入滅前曾對阿難表示，須於卷首加上此語。[1]於是用「如是我聞」四字方能息眾疑，故諸經之開卷，皆置此四字。 注釋1 南懷瑾《金剛經說什麼》：「每一本佛經開頭都是四個字：如是我聞。《涅槃經》上說，佛在涅槃的時侯，阿難問他：你要走了，將來我要記錄你的言語，別人怎會相信呢？還以為我是假造的。佛就告訴阿難，在一本經開始時，加上『如是』二字，『我聞』的我是指阿難自己。『如是我聞』就是我聽到佛這樣說。」此說應出自《大智度論》卷二所載佛入滅時答阿難之問：「佛入滅時，阿難問一切經首置何字？佛言：『如是我聞』等言」。在《大般涅槃經》裡並無此一記載。	So I have heard. 梵語 evaṃ mayāṡrutaṃ，巴利語 evaṃ me sutaṃ。又作我聞如是、聞如是。為經典之開頭語。釋尊於入滅之際，曾對多聞第一之阿難（梵 Ānanda）言其一生所說之經藏，須於卷首加上「如是我聞」一語，以與外道之經典區別。如是，係指經中所敘述之釋尊之言行舉止；我聞，則指經藏編集者阿難自言聽聞於釋尊之言行。又「如是」意為信順自己所聞之法；「我聞」則為堅持其信之人。此即信成就、聞成就，又作證信序。〔大智度論卷一、卷二、佛地經論卷一、法華文句卷一上、注維摩詰經卷一、華嚴經探玄記卷二〕（參閱「六成就」1266）#p2366
一時佛在舍衛國衹樹給孤獨園。與大比丘二千五百人。菩薩摩訶薩三萬八千人俱。 有一天，釋迦牟尼佛在舍衛國，祇樹給孤獨園裡說法，在場的有佛陀的常隨弟子出家眾二千五百人，與大菩薩摩訶薩三萬八千人在一起聽法。	At one time, the Buddha dwelt at Shravasti, in the Jeta Grove, in the Garden of the Benefactor of Orphans and the Solitary, together with a gathering of great Bhikshus, twelve hundred fifty in all and with all of the Bodhisattvas, thirty-eight thousand in all. Shravast (舍衛國): An ancient city of India. Bhikshus (大比丘): Monks are known as bhikkhus in South Asiatic countries; this term means “one who lives on alms.” Bodhisattvas (菩薩摩訶薩): Anyone who is motivated by compassion and seeks enlightenment not only for him/herself but also for everyone...
爾時。世尊引領大眾。直往南行。忽見路邊聚骨一堆。爾時。如來向彼枯骨。五體投地。恭敬禮拜。 這時，世尊引導並帶領大眾弟子，一直往南方行走，忽然看見路邊聚集枯骨一堆。那時候，如來就對著那些枯骨行大禮，以五體投地的方式，恭恭敬敬的頂禮膜拜。	At that time, the World Honoured One led the great assembly on a walk toward the south. Suddenly they came upon a pile of bones beside the road. The World Honoured One turned to face them, placed his five limbs on the ground, and bowed respectfully. World Honoured One: Buddha
阿難合掌白言。世尊。如來是三界大師。四生慈父。眾人歸敬。以何因緣。禮拜枯骨。 阿難尊者合掌向佛陀稟白說：「世上最尊貴的聖者！您是世間三界（欲界、色界、無色界）裏的大導師，是母胎、蛋卵、潮濕、變化（胎、卵、濕、化）四類眾生的慈父，為眾人所歸依敬仰，是由於什麼因緣，世尊您竟然頂禮膜拜這些枯骨呢？」	Ananda put his palms together and asked the World Honoured One, "The Tathagata is the Great Teacher of the Triple Realm and the compassionate father of beings of the four kinds of births. He has the respect and reverence of the entire assembly. What is the reason that he now bows to a pile of dried bones? Ananda (阿難尊者): The first cousin of the Buddha by their fathers, and was devoted to him. In the twentieth year of the Buddha's ministry, he became the Buddha's personal attendant, accompanying him on most of his wanderings and taking the part of interlocutor in many of the recorded dialogues. Tathagata (佛陀): Buddha refers to himself as “the Tathagata,” which is usually translated as “thus gone one” or “thus come one,” “Perfect One,” or one who has attained Supreme Enlightenment. Realm (三界): a community or territory over which a sovereign rules; it is commonly used to describe a kingdom or other monarchical or dynastic state.
佛告阿難。汝等雖是吾上首弟子。出家日久。知事未廣。此一堆枯骨。或是我前世祖先。多生父母。以是因緣。我今禮拜。 佛陀告訴阿難尊者說：「你們雖然是我的上座首要弟子，出家修行的時日也很久了，但是所知道的事情還未廣博。這一堆枯骨，或者是我前世祖先的骨骸，或者是多生累世父母的遺骸。由於這個緣故，我今天才對著它們頂禮膜拜。」	The Buddha told Ananda, "Although all of you are my foremost disciples and have been members of the Sangha for a long time, you still have not achieved far-reaching understanding. This pile of bones could have belonged to my ancestors from former lives. They could have been my parents in many past lives. That is the reason I now bow to them." Sangha (僧伽): The monastic community of ordained Buddhist monks, nuns, laymen, and laywomen.
佛告阿難。汝今將此一堆枯骨分做二分。若是男骨。色白且重。若是女骨。色黑且輕。 佛陀又告訴阿難尊者說：「你現今就將這一堆枯骨分做二份，如果是男人的骨骸，顏色會比較白而且比較重﹔如果是女人的骨骸，顏色則會比較黑而且比較輕。	The Buddha continued speaking to Ananda, "These bones we are looking at can be divided into two groups. One group is composed of the bones of men, which are heavy and white in color. The other group is composed of the bones of women, which are light and black in color."
阿難白言。世尊。男人在世。衫帶鞋帽。裝束嚴好。一望知為男子之身。女人在世。多塗脂粉。或薰蘭麝。如是裝飾。即得知是女流之身。而今死後。白骨一般。教弟子等。如何認得。 阿難尊者稟白佛陀說：「世尊！男人活著的時候，身上的衫褲、腰帶、鞋子、帽子等，裝束嚴整完好，一望就知道是一位男子漢的身份﹔女人活著的時候，大多塗抹胭脂面粉，或是薰染蘭香麝香，像這樣的裝飾打扮，立即就能夠知道那是女流的身份。而現今他們死了以後，男女白骨都是一般樣子，教我們弟子等，怎麼認得出是男是女呢？」	Ananda said to the Buddha, "World Honoured One, when men are alive in the world, they adorn their bodies with robes, belts, shoes, hats and other fine attire, so that they clearly assume a male appearance. When women are alive, they put on cosmetics, perfumes, powders, and elegant fragrances to adorn their bodies, so that they clearly assume a female appearance. Yet, once man and women die, all that is left are their bones. How does one tell them apart? Please teach us how you are able to distinguish them."
佛告阿難。若是男子。在世之時。入於伽藍。聽講經律。禮拜三寶。念佛名號。所以其骨。色白且重。世間女人。短於智力。易溺於情。生男育女。認為天職。每生一孩。賴乳養命。乳由血變。每孩飲母八斛四斗甚多白乳。所以憔悴。骨現黑色。其量亦輕。 佛陀告訴阿難尊者說：「如果是男子，在世的時候，多有進出伽藍佛寺，聽講佛經戒律，禮拜三寶（佛陀、佛法、僧眾），口念佛的名號，所以他的骨骸，顏色比較白而且比較重；世間的女人，大多短缺理智與腦力，容易沉溺於感情，把生男育女的事情，認為是她的天賦職責。每生一個小孩，都要依賴母乳來養活這嬰孩的生命，乳汁是由血液變成的，每一個小孩都吸吮了母體中比八斛四斗還要多的白乳，所以母體憔悴消瘦，死後骨骸現出黑色，它的重量也比較輕。」	The Buddha answered Ananda, "If when men are in the world, they enter temples, listen to explanations of Sutras and Vinaya texts, make obeisance to the Triple Gem, and recite the Buddha's names, then when they die, their bones will be heavy and white in colour. Most women in the world have little wisdom and are saturated with emotion. They give birth to and raise children, feeling that this is their duty. Each child relies on its mother's milk for life and nourishment, and that milk is a transformation of the mother's blood. Each child can drink up to one thousand two hundred gallons of its mother's milk. Because of this drain on the mother's body whereby the child takes milk for its nourishment, the mother becomes worn and haggard and so her bones turn black in colour and are light in weight." Sutras (經): a collection of such aphorisms in the form of a manual or, more broadly, a text in Hinduism or Buddhism. Vinaya (律): The regulatory framework for the Buddhist monastic community Triple Gem (三寶): Three Treasures and the Three Refuge - Buddha, Dhamma (Dharma), and Sangha.
阿難聞語。痛割於心。垂淚悲泣。白言。世尊。母之恩德。云何報答。 阿難尊者聽聞了佛陀的話，心裏痛楚得有如刀割一般，垂下眼淚悲傷哭泣的稟白佛陀說：「世尊呀！母親的大恩大德，應該怎樣才能報答呢？」	When Ananda heard these words, he felt a pain in his heart as if he had been stabbled and wept silently. He said to the World Honoured One, "How can one repay one's mother's kindness and virtue?"
佛告阿難。汝今諦聽。我當為汝。分別解說。母胎懷子。凡經十月。甚為辛苦。在母胎時。第一月中。如草上珠。朝不保暮。晨聚將來。午消散去。母懷胎時。第二月中。恰如凝酥。母懷胎時。第三月中。猶如凝血。母懷胎時。第四月中。稍作人形。母懷胎時。第五月中。兒在母腹。生有五胞。何者為五。頭為一胞。兩肘兩膝。各為一胞。共成五胞。母懷胎時。第六月中。兒在母腹。六精齊開。何者為六。眼為一精。耳為二精。鼻為三精。口為四精。舌為五精。意為六精。母懷胎時。第七月中。兒在母腹。生成骨節。三百六十。及生毛乳。八萬四千。母懷胎時。第八月中。生出意智。以及九竅。母懷胎時。第九月中。兒在母腹。吸收食物。所出各質。桃梨蒜果。五穀精華。其母身中。生臟向下。熟臟向上。喻如地面。有山聳出。山有三名。一號須彌。二號業山。三號血山。此設喻山。一度崩來。化為一條。母血凝成胎兒食料。母懷胎時。第十月中。孩兒全體一一完成。方乃降生。若是決為孝順之子。擎拳合掌。安詳出生。不損傷母。母無所苦。倘兒決為五逆之子。破損母胎。扯母心肝。踏母跨骨。如千刀攪。又彷彿似萬刃攢心。如斯重苦。出生此兒。更分晰言。尚有十恩。 佛陀告訴阿難尊者說：「你現在仔細聽著，我當會為你們分別說明清楚：母親懷胎，多數要經過十個月，是很辛苦的。胎兒在母腹的時候，第一個月裏，就像草上的露珠，清早出現，不一定能夠保存到晚上；早晨聚集而來，中午就消失散去。母親懷胎的時候，到第二個月，恰如凝聚的酥油。在母親懷胎的時候，在第三個月，胎兒猶如像凝聚的血團。在母親懷胎的時候，到第四個月，胎兒稍微長成人形。在母親懷胎的時候，到第五個月，胎兒在母親腹裏，已經生成有五部份的胞體，是那五部份呢？就是頭為一種胞體，兩隻手肘和兩條腿膝，各為一種胞體，一共成為五種胞體。在母親懷胎的時候，到第六個月，胎兒在母親的腹裏，六種精氣都已經齊全開通。是那六種呢？眼睛是第一種，耳朵是第二種，鼻子是第三種，口嘴是第四種，舌頭是第五種，心意是第六種。在母親懷胎的時候，到第七個月，胎兒在母親的腹裏，已經生成了筋骨關節，數目三百六十，並且生長毛孔，數目約在八萬四千。在母親懷胎的時候，到第八個月，胎兒就生成意識腦智，以及眼睛兩個瞳孔、兩個耳孔、兩個鼻孔、一個口腔、尿道和肛門等九個竅孔。在母親懷胎的時候，到第九個月，胎兒在母親的腹裏，已經能夠吸收食物，所吸收的都是出自各種物質，像桃子、梨子、蔥蒜、水果、五穀等的精華。在那母親的身體裏，生臟向下面，熟臟向上面，譬如在地面上，有山聳然突出，山有三個名號，第一個名號叫做須彌山，第二個名號叫做業山，第三個名號叫做血山。這些譬喻的山，一次崩塌下來，就化為一條，母親體內的血就凝集成了胎兒的食物。在母親懷胎的時候，到第十個月，孩兒的全部器官肢體都一一生長完成，方才降生下來。如果是決定做為孝順的孩子，出胎的時候會擎起拳頭做合攏手掌的狀態，而安祥順利的出生，不會損傷母親的身體，母親沒有太大痛苦。如果這孩兒決定是做為五逆不孝的孩子，出胎的時候就會破壞損傷母親的胎腹，雙手抓扯母親的心肝五臟，雙腳踏踢母親的胯下骨，使母親痛苦得像千把刀在攪動宰割，又彷彿好像萬把利刃集中刺進母親的心。像這樣受盡極重大的痛苦，才出胎生下這孩兒。如果更進一步分類明白的說，母親還有十大恩德。	The Buddha told Ananda, "Listen well, and I will explain it for you in detail. The fetus grows in its mother's womb for ten lunar months. What bitterness she goes though while it dwells there! In the first month of pregnancy, the life of the fetus is as precarious as a dewdrop on grass: how likely that it will not last from morning to evening but will evaporate by midday!" "During the second lunar month, the embryo congeals like curds. In the third month it is like coagulated blood. During the fourth month of pregnancy, the fetus begins to assume a slightly human form. During the fifth month in the womb, the child's five limbs- two legs, two arms, and a head- start to take shape. In the sixth lunar month of pregnancy, the child begins to develop the essences of the six sense faculties: the eyes, ears, nose, tongue, body and mind. During the seventh month, the three hundred sixty bones and joints are formed, and the eighty-four thousand hair pores are also complete. In the eight lunar month of the pregnancy, the intellect and the nine apertures are formed. By the ninth month the fetus has learned to assimilate the different nutrients of the foods it eats. For example, it can assimilate the essence of peaches, pears, certain plant roots and the five kinds of grains." "Inside the mother's body, the solid internal organs used for storing hang downward, while the hollow internal organs used for processing, spiral upward. These can be likened to three mountains, which arise from the face of the earth. We can call these mountains Mount Sumeru, Karma Mountain, and Blood Mountain. These analogous mountains come together and form a single range in a pattern of upward peaks and downward valleys. So too, the coagulation of the mother's blood from her internal organs forms a single substance, which becomes the child's food." "During the tenth month of pregnancy, the body of the fetus is completed and ready to be born. If the child is extremely filial, it will emerge with palms joined together in respect and the birth will be peaceful and auspicious. The mother will remain uninjured by the birth and will not suffer pain. However, if the child is extremely rebellious in nature, to the extent that it is capable of committing the five rebellious acts, then it will injure its mother's womb, rip apart its mother's heart and liver, or get entangled in its mother's bones. The birth will feel like the slices of a thousand knives or like ten thousand sharp swords stabbing her heart. Those are the agonies involved in the birth of a defiant and rebellious child." To explain more clearly, there are ten types of kindnesses bestowed by the mother on the child:
第一。懷胎守護恩。 第二。臨產受苦恩。 第三。生子忘憂恩。 第四。咽苦吐甘恩。 第五。迴乾就濕恩。 第六。哺乳養育恩。 第七。洗濯不淨恩。 第八。遠行憶念恩。 第九。深加體恤恩。 第十。究竟憐愍恩。 第一是母親懷胎的時候對胎兒守衛愛護的恩德；第二是臨盆生產受盡苦楚的恩德；第三是生下孩子就忘記所有痛苦的恩德；第四是自己咽下苦澀，吐出甘甜給與愛兒的恩德；第五是迴施乾淨給與孩兒而自己將就污濕的恩德；第六是哺餵乳奶和撫養教育的恩德；第七是替孩兒洗濯屎尿不淨的恩德；第八是孩兒外出遠行，慈母在家掛心憶念的恩德；第九是對孩兒深深加以體諒撫恤的恩德；第十是終生直到究竟都沒有窮盡對孩兒憐愛愍念的恩德。	The first is the kindness of providing protection and care while the child is in the womb. The second is the kindness of bearing suffering during the birth. The third is the kindness of forgetting all the pain once the child has been born. The fourth is the kindness of eating the bitter herself and saving the sweet for the child. The fifth is the kindness of moving the child to a dry place and lying in the wet herself. The sixth is the kindness of suckling the child at her breast, nourishing and bringing up the child. The seventh is the kindness of washing away the unclean. The eight is the kindness of always thinking of the child when it has traveled far. The ninth is the kindness of deep care and devotion. The tenth is the kindness of ultimate pity and sympathy.
第一。懷胎守護恩。頌曰 累劫因緣重。今來托母胎。月逾生五臟。七七六精開。 體重如山岳。動止劫風災。羅衣都不掛。妝鏡惹塵埃。 第一、懷胎時守衛愛護的恩德，偈頌說： 累世長劫造因結緣深重，今生才來寄托母親懷胎； 月又一月逾過才生五臟，再過七個七天六精才開。 胎兒體重壓力就像山岳，胎一動一止像壞劫風災； 母為胎兒羅衣都不想掛，化妝鏡台也惹蓋了塵埃。	1. THE KINDNESS OF PROVIDING PROTECTION AND CARE WHILE THE CHILD IS IN THE WOMB The causes and conditions from accumulated kalpas grows heavy, Until in this life the child ends up in its Mother's womb. As the months pass, the five vital organs develop; Within seven weeks the six sense organs start to grow. The mother's body becomes as heavy as a mountain; The stillness and movements of the fetus are like a kalpic wind disaster. The mother's fine clothes no longer hang properly, And so her mirror gathers dust. Kalpas (劫): a period in which the universe experiences a cycle of creation and destruction (in Hindu cosmology)
第二。臨產受苦恩。頌曰 懷經十個月。難產將欲臨。朝朝如重病。日日似昏沈。 難將惶怖述。愁淚滿胸襟。含悲告親族。惟懼死來侵。 第二、臨盆生產受苦楚的恩德，偈頌說： 母親懷胎經過滿十個月，苦難的生產即將要來臨； 早晨起床就像生了重病，天天神情悶重好似昏沉。 難將惶恐怖畏心情訴述，哀愁眼淚流滿胸前衣襟； 語調含悲告訴親族家人，惟獨懼怕死神奪兒來侵。	2. THE KINDNESS OF BEARING SUFFERING DURING BIRTH The pregnancy lasts for ten lunar months And culminates in difficult labour at the approach of the birth. Meanwhile, each morning the mother is seriously ill And during each day drowsy and sluggish. Her fear and agitation are difficult to describe; Grieving and tears fill her breast. She painfully tells her family That she is only afraid that death will overtake her.
第三。生子忘憂恩。頌曰 慈母生兒日。五臟總張開。身心俱悶絕。血流似屠羊。 生已聞兒健。歡喜倍加常。喜定悲還至。痛苦徹心腸。 第三、生了兒子忘記憂苦的恩德，偈頌說： 當慈母生產兒子的日子，五臟總都像要破裂撕開； 身體心神幾要悶絕而死，鮮血直流好似屠宰豬羊。 生下以後聽聞愛兒安健，心情歡喜更加倍於往常； 歡喜暫歇然而悲痛又到，難忍痛苦又在貫徹心腸。	3. THE KINDNESS OF FORGETTING ALL THE PAIN ONCE THE CHILD HAS BEEN BORN On the day the compassionate mothers bears the child, Her five organs all open wide, Leaving her totally exhausted in body and mind. The blood flows as from a slaughtered lamb; Yet, upon hearing that the child is healthy, She is overcome with redoubling joy, But after the joy, the grief returns, And the agony wrenches her very insides.
第四。咽苦吐甘恩。頌曰 父母恩深重。顧憐沒失時。吐甘無稍息。咽苦不顰眉。 愛重情難忍。恩深復倍悲。但令孩兒飽。慈母不辭饑。 第四、咽下苦味吐出甘甜給與愛兒的恩德，偈頌說： 父母恩德高深且又重大，照顧憐愛從不疏忽失時； 吐甘餵兒沒有稍作停息，自己嚥下苦澀從不皺眉。 愛重為兒心情愁苦難忍，恩情深憂心又加倍傷悲； 但望能令孩兒吃飽滿足，慈母不辭自願挨餓受饑。	4. THE KINDNESS OF EATING THE BITTER HERSELF AND SAVING THE SWEET FOR THE CHILD The kindness of both parents is profound and deep, Their care and devotion never cease. Never resting, the mother saves the sweet for the child, And without complain she swallows the bitter herself. Her love is weighty and her emotion difficult to bear; Her kindness is deep and so is her compassion. Only wanting the child to get its fill, The compassionate mother doesn't speak of her own hunger.
第五。迴乾就濕恩。頌曰 母願身投濕。將兒移就乾。兩乳充饑渴。羅袖掩風寒。 恩憐恆廢枕。寵弄纔能歡。但令孩兒穩。慈母不求安。 第五、迴兒於乾自己就濕的恩德，偈頌說： 母親甘願自身投於污濕，而將愛兒移就於淨且乾； 兩個母乳專為兒充饑渴，輕羅衣袖用來掩兒風寒。 恩愛憐惜恒常廢枕不眠，寵愛逗弄纔能感到心歡； 但願能令孩兒獲得安穩，慈母總不為己尋求平安。	5. THE KINDNESS OF MOVING THE CHILD TO A DRY PLACE AND LYING IN THE WET HERSELF The mother is willing to be wet So that the child can be dry. With her two breasts she satisfies its hunger and thirst; Covering it with her sleeve, she protects it from the wind and cold. In kindness, her head rarely rests on the pillow, And yet she does this happily, So long as the child is comfortable, The kind mother seeks no solace for herself.
第六。哺乳養育恩。頌曰 慈母像大地。嚴父配於天。覆載恩同等。父娘恩亦然。 不憎無怒目。不嫌手足攣。誕腹親生子。終日惜兼憐。 第六、哺餵乳奶撫養教育的恩德，偈頌說： 慈母讓兒依靠就像大地，嚴父養育兒女可配於天； 天覆地載養育萬物恩同，父母養兒恩德也是同然。 不厭醜陋更無怨恨怒目，不棄孩兒手足罹患痙攣， 對從母腹誕生親生子女，好壞都是整天珍惜愛憐。	6. THE KINDNESS OF SUCKLING THE CHILD AT HER BREAST, NOURISHING AND BRINGING UP THE CHILD The kind mother is like the great earth. The stern father is like the encompassing heaven: One covers from above; the other supports from below. The kindness of parents is such that They know no hatred or anger toward their offspring, And are not displeased, even if the child is born crippled. After the mother carries the child in her womb and gives birth to it, The parents care for and protect it together until the end of their days.
第七。洗滌不淨恩。頌曰 本是芙蓉質。精神健且豐。眉分新柳碧。臉色奪蓮紅。 恩深摧玉貌。洗濯損盤龍。只為憐男女。慈母改顏容。 第七、洗濯兒屎尿不淨的恩德，偈頌說： 母體本來就像荷花芙蓉，精神氣色原本健壯且豐； 兩眉分開就像新柳翠碧，紅顏臉色勝奪蓮花粉紅。 對兒恩愛深深摧殘玉貌，洗濯不淨損傷手盤五龍； 只為憐愛男孩以及女兒，慈母手粗臉皺改變顏容。	7. THE KINDNESS OF WASHING AWAY THE UNCLEAN Originally, she had a pretty face and a beautiful body, Her spirit was strong and vibrant. Her eyebrows were like fresh green willows, And her complexion would have put a red rose to shame. But her kindness is so deep she will forgo a beautiful face. Although washing away the filth injures her constitution, The kind mother acts solely for the sake of her sons and daughters, And willingly allows her beauty to fade.
第八。遠行憶念恩。頌曰 死別誠難忍。生離實亦傷。子出關山外。母憶在他鄉。 日夜心相隨。流淚數千行。如猿泣愛子。寸寸斷肝腸。 第八、兒女遠行深重憶念的恩德，偈頌說： 死亡永別母心誠屬難忍，在生離家著實亦感悲傷； 兒子遠行度出關隘山外，母憶掛念擔心遙遠他鄉。 日夜母心相隨離家遊子，其心擔憂流淚已數千行； 如同猿猴哭泣離別愛子，傷心難過寸寸哭斷肝腸。	8. THE KINDNESS OF ALWAYS THINKING OF THE CHILD WHEN IT HAS TRAVELLED FAR The death of loved ones is difficult to endure. But separation is also painful. When the child travels afar, The mother worries in her village. From morning until night, her heart is with her child, And a thousand tears fall from her eyes. Like the monkey weeping silently in love for her child, Bit by bit her heart is broken.
第九。深加體恤恩。頌曰 父母恩情重。恩深報實難。子苦願代受。兒勞母不安。 聞道遠行去。憐兒夜臥寒。男女暫辛苦。長使母心酸。 第九、深加體貼和撫恤的恩德，偈頌說： 父母對兒恩情極其重大，恩德深重報恩實在困難； 子受苦難父母願代替受，孩兒辛勞母心疼惜不安。 聽聞子女就要遠行出去，憐愛兒心夜臥深覺孤寒； 男孩女兒短暫受到辛苦，就會長時使令父母心酸。	9. THE KINDNESS OF DEEP CARE AND DEVOTION How heavy is parental kindness and emotional concern! Their kindness is deep and difficult to repay. Willingly they undergo suffering on their child's behalf. If the child toils, the parents are uncomfortable. If they hear that he has traveled far, They worry that at night he will have to lie in the cold. Even a moment's pain suffered by their sons and daughters. Will cause the parents sustained distress.
第十。究竟憐愍恩。頌曰 父母恩深重。恩憐無歇時。起坐心相逐。近遙意與隨。 母年一百歲。常憂八十兒。欲知恩愛斷。命盡始分離。 第十、究竟無窮憐愍的恩德，偈頌說： 父母恩德高深且又重大，給兒恩惠憐愛無停歇時； 起立坐下母心都相跟逐，接近或是遙遠掛念共隨。 老母年齡即使已一百歲，仍然常常擔憂八十歲兒； 想知對兒恩愛何時斷絕，命盡死了恩愛心才分離。」	10. THE KINDNESS OF ULTIMATE COMPASSION AND SYMPATHY The kindness of parents is profound and important. Their tender concerns never cease. From the moment they awake each day, their thoughts are with their children. Whether the children are near or far away, the parents think of them often. Even if a mother lives for a hundred years, She will constantly worry about her eighty year old child. Do you wish to know when such kindness and love ends? It doesn't even begin to dissipate until her life is over!
佛告阿難。我觀眾生。雖紹人品。心行愚蒙。不思爹娘。有大恩德。不生恭敬。忘恩背義。無有仁慈。不孝不順。阿娘懷子。十月之中。起坐不安。如擎重擔。飲食不下。如長病人。月滿生時。受諸痛苦。須臾產出。恐已無常。如殺豬羊。血流遍地。受如是苦。生得兒身。咽苦吐甘。抱持養育。洗濯不淨。不憚劬勞。忍寒忍熱。不辭辛苦。乾處兒臥。濕處母眠。三年之中。飲母白血。嬰孩童子。 佛陀又告訴阿難尊者說：「我觀察到很多眾生，雖然傳承了做為人子的品格，良心善行卻受愚癡蒙蔽，不思念父母爹娘，於生育兒女有大恩德，不產生恭敬父母的心，忘了父母的恩德又違背了人子的道義，沒有仁愛慈悲的心腸，忤逆不孝不順從父母。做母親的阿娘懷孕生子，在十個月懷胎的期間中，起立坐下都感到不安，像擎負著重擔，三餐飲食也吃不下，就像患了長期疾病的人。十月期滿臨盆生產的時候，受盡諸般的痛苦，在片刻的須臾間已產出嬰兒，心又恐懼無常死神又要來侵奪。這時就像宰殺了豬羊，母體血流遍滿地面。受了像這樣的苦楚，才生產得到孩兒身體，從此自己吞嚥苦澀而吐出甘味來餵食愛兒，懷抱扶持養育嬰兒。為兒洗濯屎尿等不乾淨的穢物，不憚畏辛勞。自己忍受著寒冷忍受著炎熱，不推辭任何辛苦。乾淨的地方讓愛兒睡臥，尿濕污穢的地方慈母自己躺著睡眠。哺乳餵奶的三年期間中，孩子都是喝飲母體白色鮮血的乳汁。	The Buddha told Ananda, "When I contemplate living beings, I see that although they are born as human beings, nonetheless, they are ignorant and dull in their thoughts and actions. They don't consider their parents' great kindness and virtue. They are disrespectful and turn their backs on kindness and what is right. They lack humaneness and are neither filial nor compliant." "For ten months while the mother is with child, she feels discomfort each time she rises, as if she were lifting a heavy burden. Like a chronic invalid, she is unable to keep her food and drink down. When the ten months have passed and the time comes for the birth, she undergoes all kinds of pain and suffering so that the child can be born. She is afraid of her own mortality, like a pig or lamb waiting to be slaughtered. Then the blood flows all over the ground. These are the sufferings she undergoes." "Once the child is born, she saves what is sweet for him and swallows what is bitter herself. She carries the child and nourishes it, washing away its filth. There is no toil or difficulty that she does not willingly undertake for the sake of her child. She endures both cold and heat and never even mentions what she has gone through. She gives the dry place to her child and sleeps in the damp herself. For three years she nourishes the baby with milk, which is transformed from the blood of her own body."
乃至成年。教導禮義。婚嫁營謀。備求資業。攜荷艱辛。懃苦百倍。不言恩惠。 從嬰孩撫養成少年的童子，乃至成年壯大，教導處世的禮節義理，為兒女完成婚姻嫁娶，幫助孩子經營事業謀生，多方謀求資財和業務，提攜子女並荷負重擔是非常艱難辛苦，雖然殷懃受苦幾百倍，也不說起自己對兒女的恩惠。	"Parents continually instruct and guide their children in the ways of propriety and morality as the youngsters mature into adults. They arrange marriages for them and provide them with property and wealth or devise ways to get it for them. They take this responsibility and trouble upon themselves with tremendous zeal and toil, never speaking about their care and kindness."
男女有病。父母驚憂。憂極生病。視同常事。子若病除。母病方愈。如斯養育。願早成人。及其長成。反為不孝。尊親與言。不知順從。應對無禮。惡眼相視。 男孩女兒有了病，父母心裏就驚慌擔憂，常為兒女擔憂至極而生病，卻把自己的病視同很平常的事情。子女如果病患除去好了，父母因為擔憂所引起的病也才痊癒好了起來。像這樣辛苦的養育，但願兒女早日長大成人。可是有些兒女等到他們長大成人，不但不報答父母恩德反而忤逆不孝，本應受到尊敬的父母雙親對他說話，都不知道應該順從父母的意思，面對父母應答對話毫無禮貌，甚至用兇惡的眼光相向仇視。	"When a son or daughter becomes ill, parents are worried and afraid to the point that they may even grow ill themselves. They remain by the child's side providing constant care, and only when the child gets well are the parents happy once again. In this way, they care for and raise their children with the sustained hope that their offspring will soon grow to be mature adults."
欺凌伯叔。打罵兄弟。毀辱親情。無有禮義。雖曾從學。不遵範訓。父母教令。多不依從。兄弟共言。每相違戾。出入來往。不啟尊堂。言行高傲。擅意為事。父母訓罰。伯叔語非。童幼憐愍。尊人遮護。漸漸成長。狠戾不調。不伏虧違。反生瞋恨。棄諸親友。朋附惡人。習久成性。認非為是。 在家族中欺負凌辱上輩的伯父叔，打罵同胞的兄弟，毀傷侮辱親族情誼，言行絲毫沒有禮貌仁義。雖然曾經從老師讀書學習，可是不遵守規範訓誨；父母的教訓命令，多不依照所說順從去做；兄弟共同勸勉，每每相互違逆敵對，出外入內朋友來往，都不會啟稟告知父母。言語行為自傲自大，擅出主意胡作非為。從小做錯受父母教訓處罰，或伯父叔父說他的不對，由於孩童年幼使人憐愛愍惜，長輩們就遮掩袒護他，孩子漸漸成年長大，成了兇狠暴戾而不能調伏，不承認自己所犯下虧心違法的罪行，反而心生瞋怒怨恨，棄絕那些親人益友，而去交結依附歹徒惡人做朋友，習慣久了成了惡性，顛倒是非認為非法犯罪是應該。	"How sad that all too often the children are unfilial in return! In speaking with relatives whom they should honour, the children display no compliance. When they ought to be polite, they have no manners. They glare at those whom they should venerate, and insult their uncles and aunts. They scold their siblings and destroy any family feeling that might have existed among them. Children like that have no respect of sense of propriety." "Children may be well taught, but if they are unfilial, they will not heed the instructions or obey the rules. Rarely will they rely upon the guidance of their parents. They are contrary and rebellious when interacting with their brothers. They come and go from home without ever reporting to their parents. Their speech and actions are very arrogant and they act on impulse without consulting others. Such children ignore the admonishments and punishments set down by their parents and pay no regard to their uncles' warnings. Yet, at the same time, they are immature and always need to be looked after and protected by their elders." "As such children grow up, they become more and more obstinate and uncontrollable. They are entirely ungrateful and totally contrary. They are defiant and hateful, rejecting both family and friends. They befriend evil people and under influence, soon adopt the same kinds of bad habits. They come to take what is false to be true."
或被人誘。逃往他鄉。違背爹娘。離家別眷。或因經紀。或為政行。荏苒因循。便為婚娶。由斯留礙。久不還家。或在他鄉。不能謹慎。被人謀害。橫事鉤牽。枉被刑責。牢獄枷鎖。或遭病患。厄難縈纏。囚苦饑羸。無人看待。被人嫌賤。委棄街衢。因此命終。無人救治。膨脹爛壞。日暴風吹。白骨飄零。寄他鄉土。便與親族。歡會長乖。違背慈恩。不知二老。永懷憂念。或因啼泣。眼暗目盲。或因悲哀。氣咽成病。或緣憶子。衰變死亡。作鬼抱魂。不曾割捨。 或者被人拐騙誘惑，逃往遙遠的他鄉，違別背棄自己的爹娘父母而不顧，離了家人別了眷屬。或者因為經商買賣，或為官府政事遠行，時光荏苒而過因循耽誤未歸，便不經父母同意在外結婚娶妻，由於這樣停留在外阻礙歸程，長久不能還家照顧父母。或在他鄉異國，自己不能夠小心謹慎，被壞人用計謀陷害，橫禍官事鉤纏牽連，被官府冤枉而用刑責罰，或被關入牢獄用木枷套住頸項，用手銬腳鐐鎖住手腳。或遭遇到疾病禍患，被災厄苦難縈繫纏身，成了囚犯被人拘禁受苦饑餓消瘦羸弱，沒有親人看顧招待，或被人嫌他穢賤，拋棄於街頭馬路，因此直到命終氣絕，都沒有親人去救助治療，而且死在野外，身體膨脹臭爛腐壞，一直受到太陽曝晒雨打風吹，終於白骨飄零沒有人收埋，寄魂他鄉異土，便和親人家族永遠長別乖違，而且違背辜負父母慈愛養育的恩德和寄望。在外不知道父母二位老人在家，對遊子永遠懷著擔憂和思念。父母或因思念子女長期啼哭悲泣，眼睛漸暗而目盲失明；或因傷心悲哀過度，悶氣嗚咽而成疾病；或緣於憶念愛子，萬念俱灰無心事業而家道衰落導致災變而死亡，雖然死了做鬼，也都仍然不曾割斷捨棄愛兒之心。	"Such children may be enticed by others to leave their families and run away to live in others towns, thus denouncing their parents and rejecting their native town. They may become businessmen or civil servants who languish in comfort and luxury. They may marry in haste, and that new bond provides yet another obstruction which prevents them from returning home for long periods of time." "Or, in going to live in other towns, these children may be incautious and find themselves plotted against or accused of doing evil. They may be unfairly locked up in prison or they may meet with illness and become enmeshed in disasters and hardships, subject to the terrible pain of poverty, starvation, and emaciation. Yet no one there will care for them. Being scorned and disliked by others, they will be abandoned on the street. In such circumstances, their lives may come to an end. No one bothers to try to save them. Their bodies swell up, rot, decay, and are exposed to the sun and blown away by the wind. The bones entirely disintegrate and scatter as these children come to their final rest in the dirt of some other town. These children will never again have a happy reunion with their relatives and kin. Nor will they ever know how their ageing parents mourn for and worry about them. The parents may grow blind from weeping or become sick from extreme grief and despair. Constantly dwelling on the memory of their children, they may pass away, but even when they become ghosts, their souls still cling to this attachment and are unable to get it go."
或復聞子。不崇學業。朋逐異端。無賴粗頑。好習無益。鬥打竊盜。觸犯鄉閭。飲酒樗蒲。姦非過失。帶累兄弟。惱亂爹娘。晨去暮還。不問尊親。動止寒溫。晦朔朝暮。永乖扶侍。安床薦枕。並不知聞。參問起居。從此間斷。父母年邁。形貌衰羸。羞恥見人。忍受欺抑。 或又聽聞兒子，不崇尚學問事業，追隨壞朋友惹生異端，成了無賴的遊民，粗野頑劣，喜好學習有害無益的壞事，整天鬥爭打架偷竊或做搶劫的強盜，觸惱侵犯鄉里百姓，飲酒賭博，作奸犯科為非作歹，犯了很多罪惡過失，連帶的拖累了同胞兄弟，惱怒擾亂了爹娘父母的心。早晨出去遊蕩，暮晚半夜才歸還，從不關心過問父母雙親他們的起居行動或寒凍溫暖。月尾月初朝晨暮晚，永遠乖違了做為人子扶持侍奉年老雙親的義務。父母安眠的床舖草蓆枕頭，也都不去過問瞭知關懷，然而參謁問候父母的飲食起居，從此間斷消失。父母年邁老病，形體容貌衰老消瘦羸弱，家中出了不孝子，父母羞恥不敢出門見人，而忍受著旁人的恥笑指責與欺負。	"Others of these unfilial children may not aspire to learning, but instead become interested in strange and bizarre doctrines. Such children may be villainous, coarse and stubborn, delighting in practices that are utterly devoid of benefit. They may become involved in fights and thefts, setting themselves at odds with the town by drinking and gambling. As if debauchery were not enough, they drag their brothers into it as well, to the further distress of their parents." "If such children do live at home, they leave early in the morning and do not return until late at night. Never do they ask about the welfare of their parents or make sure that they don't suffer from heat or cold. They do not inquire after their parents' well being in the morning or the evening, nor even on the first and fifteenth of the lunar month. In fact, it never occurs to these unfilial children to ever ask whether their parents have slept comfortably or rested peacefully. Such children are simply not concerned in the least about their parents' well being. When the parents of such children grow old and their appearance becomes more and more withered and emaciated, they are made to feel ashamed to be seen in public and are subjected to abuse and oppression."
或有父孤母寡。獨守空堂。猶若客人。寄居他舍。寒凍飢渴。曾不知聞。晝夜常啼。自嗟自歎。應奉甘旨。供養尊親。若輩妄人。了無是事。每作羞慚。畏人怪笑。 或有的母親已死父守寡或父已死母孤單，孤獨寂寞的守著空堂冷室，猶如不認識的外來客人，寄居在別人的屋舍，受著寒冷冰凍饑餓口渴，兒女都不曾去聽聞瞭知過問。可憐的老人於白天夜晚常常悲傷啼哭，自己感慨命不好而獨自嘆息。兒女本應奉上甘旨美味，供給侍養父母雙親，可是像這輩妄動不孝的人，到頭終了卻沒做半件孝順事。父母為此每每想起就羞恥慚愧而感嘆，畏懼別人責怪恥笑而不敢見人。	"Such unfilial children may end up with a father who is a widower or a mother who is a widow. The solitary parents are left alone in empty houses, feeling like guests in their own homes. They may endure cold and hunger, but no one takes heed of their plight. They may weep incessantly from morning to night, sighing and lamenting. It is only right that children should provide for ageing parents with food and drink of delicious flavours, but irresponsible children are sure to overlook their duties. If they ever do attempt to help their parents in any way, they feel embarrassed and are afraid people will laugh at them. "
或持財食。供養妻兒。忘厥疲勞。無避羞恥。妻妾約束。每事依從。尊長瞋呵。全無畏懼。 有的拿著錢財美食，供給養育自己的妻子兒女，忘了所有的疲倦辛勞，但卻冷落父母，沒有畏避被人羞罵恥笑不孝的心。妻子美妾所約束的話，大小每一件事情都必定依照順從；而對父母或長輩的瞋怒呵責，完全沒有一點畏懼尊重。	"Yet, such offspring may lavish wealth and food on their own wives and children, disregarding the toil and weariness involved in doing so. Other unfilial offspring may be so intimidated by their wives that they go along with all of their wishes. But when appealed to by their parents and elders, they ignore them and are totally unfazed by their pleas."
或復是女。適配他人。未嫁之時。咸皆孝順。婚嫁已訖。不孝遂增。父母微瞋。即生怨恨。夫婿打罵。忍受甘心。異姓他宗。情深眷重。自家骨肉。卻以為疏。或隨夫婿。外郡他鄉。離別爹娘。無心戀慕。斷絕消息。音信不通。遂使爹娘。懸腸掛肚。刻不能安。宛若倒懸。每思見面。如渴思漿。慈念後人。無有休息。父母恩德。無量無邊。不孝之愆。卒難陳報。 或者又有女兒，嫁到夫家，在還未嫁出去的時候，都很孝順親生父母；結婚嫁出去以後，不孝之心遂而增加。父母稍微瞋怒責罵，女兒心裏即刻產生怨恨；做她丈夫的女婿再怎麼打罵她，她卻能忍受甘心。對丈夫家不同姓氏的別家宗親，眷屬情愛深重，而對自己老家親生父母骨肉，卻疏遠忘掉。有的女兒或跟隨她的夫婿，住到遙遠的外郡他鄉，離別了親生的父母爹娘，卻毫無依戀思慕親生父母，從此斷絕了消息，一點寄音書信都不通報。遂使父母爹娘，日夜思念而懸腸掛肚，每一時刻都不能夠安下心來，那日子的難過就像身體被顛倒懸掛著。每天思念想要見面，就像喉嚨乾渴在思念水漿。父母慈心思念兒女，永遠沒有休止停息。父母的大恩大德，無法計量沒有邊際；兒女不孝的罪愆，到最終都很難陳述報告得了。」	"It may be the case that daughters were quite filial to their parents before their own marriages, but they may become progressively rebellious after they marry. This situation may be so extreme that if their parents show even the slightest signs of displeasure, the daughters become hateful and vengeful toward them. Yet they bear their husband's scolding and beatings with sweet tempers, even though their spouses are outsiders with other surnames and family ties. The emotional bonds between such couples are deeply entangled, and yet these daughters hold their parents at a distance. They may follow their husbands and move to other towns, leaving their parents behind entirely. They do not long for them and simply cut off all communication with them. When the parents continue to hear no word from their daughters, they feel incessant anxiety. They become so fraught with sorrow that it is as if they were suspended upside down. Their every thought is of seeing their children, just as one who is thirsty longs for something to drink. Their kind thoughts for their offspring never cease." "The virtue of one's parents' kindness is boundless and limitless. If one has made the mistake of being unfilial, how difficult it is to repay that kindness!"
爾時。大眾聞佛所說父母重恩。舉身投地。搥胸自撲。身毛孔中。悉皆流血。悶絕躄地。良久乃蘇。高聲唱言。苦哉。苦哉。痛哉。痛哉。我等今者深是罪人。從來未覺。冥若夜游。今悟知非。心膽俱碎。惟願世尊哀愍救援。云何報得父母深恩。 那時候，大眾弟子聽聞了佛陀所說父母的深重恩德，感動得舉起全身投伏地面，有的用手搥著胸部自己撲打自責，身體的毛孔裏，都流出了鮮血，悶絕暈倒於地，腳跛不能行動，過了很久才甦醒，於是高聲喊叫說：「苦惱呀！苦惱呀！痛心呀！痛心呀！我們今天都是罪孽深重的人了！從來未曾發覺父母恩德，心裏愚暗得像一個夜遊的人；今天才覺悟了知過去不孝的錯誤，痛苦難過得心臟肝膽都要碎裂。唯一祈願世尊哀憐愍念拯救援助我們，指示我們怎樣才能報答得了父母深重的恩德呢？」	At that time, upon hearing the Buddha speak about the depth of one's parents kindness, everyone in the Great Assembly threw themselves on the ground and began beating their breasts and striking themselves until their hair pores flowed with blood. Some fell unconscious to the ground, while others stamped their feet in grief. It was a long time before they could control themselves. With loud voices they lamented, "Such suffering! What suffering! How painful! How painful! We are all offenders. We are criminals who have never awakened, like those who travel in a dark night. We have just now understood our offenses and our very insides are torn to bits. We only hope that the World Honoured One will pity and save us. Please tell us how we can repay the deep kindness of our parents!"
爾時。如來即以八種深重梵音。告諸大眾。汝等當知。我今為汝分別解說。假使有人。左肩擔父。右肩擔母。研皮至骨。穿骨至髓。遶須彌山。經百千劫。血流沒踝。猶不能報父母深恩。 這時候，如來就用極好的聲音、柔美的聲音、和氣安適的聲音、尊貴智慧的聲音、不帶女人音的聲音、不誤言的聲音、深遠宏亮的聲音、不啞竭的聲音等八種佛所證得深遠隆重的清淨梵音，告訴諸位大眾弟子說：「你們應當知道，我今天就為你們分門別類來解說：假使有一個人，左邊的肩膀上挑擔著父親，右邊的肩膀上又挑擔著母親，兩肩重擔研破皮肉以至見骨，甚至磨穿肩骨見到骨髓，繞著須彌山行走，這樣經過幾百幾千個長劫時間，即使血流滿地，淹沒了腳跟足踝，還是不能報答得了父母深重的恩德。	At the time the Tathagata used eight kinds of profoundly deep and pure sounds to speak to the assembly. "All of you should know this. I will now explain for you the various aspects of this matter." "If there were a person who carries his father on his left shoulder and his mother on his right shoulder until his bones were ground to powder by their weight as they bore through to the marrow, and if that person were to circumambulate Mount Sumeru for a hundred thousand kalpas until the blood that flowed out covered his ankles, that person would still not have repaid the deep kindness of his parents."
假使有人。遭飢饉劫。為於爹娘。盡其己身。臠割碎壞。猶如微塵。經百千劫。猶不能報父母深恩。 假使有一個人，遭遇到荒年受著饑饉挨餓的災劫，惟恐爹娘父母餓死，將自己全身切割成碎塊的肉醬，就像微細塵埃那麼細碎來讓父母充饑，像這樣經過幾百幾千個長劫時間，還是不能報答得了父母深重的恩德。	"If there were a person who, during the period of a kalpa fraught with famine and starvation, sliced the flesh off his own body to feed his parents and did this as many times as there are dust motes as he passed through hundreds of thousand of kalpas, that person still would not have repaid the deep kindness of his parents."
假使有人。為於爹娘。手執利刀。剜其眼睛。獻於如來。經百千劫。猶不能報父母深恩。 假使有一個人，想要布施供佛為父母爹娘求福添壽，手裏執拿銳利的刀劍，剜挖自己的眼睛，奉獻給如來，生生世世都這樣做，經過了幾百幾千個長劫時間，還是不能報答得了父母深重的恩德。	"If there were a person who, for the sake of this parents, took a sharp knife and cut his eyes and made an offering of them to the Tathagatas, and continued to do that for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents."
假使有人。為於爹娘。亦以利刀。割其心肝。血流遍地。不辭痛苦。經百千劫。猶不能報父母深恩。 假使有一個人，為了自己的父母爹娘，也用銳利的刀刃，割下他自己的心臟肝臟，鮮血流出遍滿地上，都不會畏怯推辭痛苦，生生世世都這樣做，經過了幾百幾千個長劫時間，還是不能報答得了父母深重的恩德。	"If there a person who, for the sake of this father and mother, used a sharp knife to cut out his heart and liver so that the blood flowed and covered the ground and if he continued in this way to do this for hundreds of thousands of kalpas, never once complaining about the pain, that person still would not have repaid the deep kindness of his parents."
假使有人。為於爹娘。百千刀戟。一時刺身。於自身中。左右出入。經百千劫。猶不能報父母深恩。 假使有一個人，為了自己的父母爹娘，受到百千把刀劍或槍戟，同一時刻刺進身體，並在自己的身體裏，從左右兩邊出入刺殺，這樣經過幾百幾千個長劫時間，還是不能報答得了父母深重的恩德。	"If there were a person who, for the sake of his parents, took a hundred thousand swords and stabbed his body with them all at once such that they entered one side and came out the other, and if he continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents."
假使有人。為於爹娘。打骨出髓。經百千劫。猶不能報父母深恩。 假使有一個人，為了自己的父母爹娘，打斷筋骨流出骨髓，生生世世都這樣做，經過幾百幾千個長劫時間，還是不能報答得了父母深重的恩德。	"If there were a person who, for the sake of his parents, beat his bones down to the marrow and continued in this way to do this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents."
假使有人。為於爹娘。吞熱鐵丸。經百千劫。遍身焦爛。猶不能報父母深恩。 假使有一個人，為了自己的父母爹娘，吞下燒熱的鐵丸，經過了幾百幾千個長劫時間，遍滿全身都燒焦腐爛，還是不能報答得了父母深重的恩德。」	"If there were a person who, for the sake of his parents, swallowed molten iron pellets and continued in this way to do this for hundreds of thousands of kalpas, that person still would not have repaid the deep kindness of his parents."
爾時。大眾聞佛所說父母恩德。垂淚悲泣。痛割於心。諦思無計。同發聲言。深生慚愧。共白佛言。世尊。我等今者深是罪人。云何報得父母深恩。 這時候，大眾弟子聽聞了佛陀所說父母的大恩大德，都垂下眼淚悲傷的哭泣，痛心疾首就像利刀割心。詳細思考都想不出報答父母深恩的好計策，於是共同發出聲音說話，心裏深深的生起慚愧心，大家共同稟白佛陀說：「世上最尊的聖者！我們今天都是不孝罪很深的人，究竟要怎樣才能報答得了父母深重的恩德呢？」	At that time, upon hearing the Buddha speak about the kindness and virtue of parents, everyone in the Great Assembly wept silent tears and felt searing pain in their hearts. They reflected deeply, simultaneously brought forth shame and said to the Buddha, "World Honoured One, how can we repay the deep kindness of our parents?"
佛告弟子。欲得報恩。為於父母書寫此經。為於父母讀誦此經。為於父母懺悔罪愆。。為於父母供養三寶。為於父母受持齋戒。為於父母布施修福。若能如是。則得名為孝順之子。不做此行。是地獄人。 佛陀告訴弟子們說：「想要報答得了父母的深恩，應該為自己父母書寫這一本經典，為父母讀誦這一本經典，在佛前為父母懺悔一切罪愆，為父母去佛寺奉獻供養代表佛教的佛陀、佛法、僧眾等三寶，為父母皈依素食持齋受戒，為父母布施行善救濟孤苦貧困，來修增父母福壽。如果能夠像這樣去做，就可以叫做孝順的子女；不做這些善行的人，就是不孝子，將來必定是墮地獄的人。」	The Buddha replied, "Disciples of the Buddha, if you wish to repay your parents' kindness, write out this Sutra on their behalf. Recite this Sutra on their behalf. Repent of transgressions and offenses on their behalf. For the sake of your parents, make offerings to the Triple Gem. For the sake of your parents, hold the precept of pure eating. For the sake of your parents, practise giving and cultivate blessings. If you are able to do these things, you are being a filial child. If you do not do these things, you are a person destined for the hells."
佛告阿難。不孝之人。身壞命終。墮於阿鼻無間地獄。此大地獄。縱廣八萬由旬。四面鐵城。周圍羅網。其地亦鐵。盛火洞然。猛烈火燒。雷奔電爍。烊銅鐵汁。澆灌罪人。銅狗鐵蛇。恆吐煙火。焚燒煮炙。脂膏焦燃。苦痛哀哉。難堪難忍。鉤竿槍槊。鐵鏘鐵串。鐵槌鐵戟。劍樹刀輪。如雨如雲。空中而下。或斬或刺。苦罰罪人。歷劫受殃。無時暫歇。又令更入餘諸地獄。頭戴火盆。鐵車碾身。縱橫駛過。腸肚分裂。骨肉焦爛。一日之中。千生萬死。受如是苦。皆因前身五逆不孝。故獲斯罪。 佛陀告訴阿難尊者說：「忤逆不孝父母的人，命終體壞時，就墮入阿鼻無間地獄去飽受苦刑。這一個大地獄，縱橫長廣有八萬由旬那麼大，四面圍著很高的鐵城，四周上面都圍著牢固的羅網。那地面上也是鐵質，盛大的猛火上下通徹的燃燒著，猛烈的火焰到處焚燒著，霹靂的雷聲遍人奔跑，閃電不斷的閃爍著。地獄裏的夜叉鬼烊化了銅鐵的紅汁、澆灌著受苦刑的罪人；銅狗鐵蛇一直不斷吐出煙和火，或焚燒或煮炙著罪人，使罪人身體的脂肪膏油焦爛而燃燒起來，苦痛哀哭，難以堪當難以忍受。半空中有掛鉤的大鉤竿，又有尖鎗長矛飛下來刺殺罪人、滿獄鐵聲鏗鏘，鐵器連串，鐵槌和尖槍鐵戟，劍樹和輪刀利器，滿空飛馳，多得像下雨又像雲霖，由空中射下來，或用刀斬或用矛刺，苦慘的刑罰著罪人，這樣經歷了很多長劫的時間還在受著苦刑的災殃，而且沒有片刻可以暫時休歇。接著又令這些罪人進入其餘的各種地獄繼續受苦刑，或頭上戴著燃燒的火盆，或用鐵車碾壓罪人的身體，或南北或東西縱橫碾壓而過，使罪人的腸肚都分開碎裂，骨頭和皮肉都燒焦腐爛，在一天的時間裏，就經過幾千萬次的苦刑，死去了，忽然經過風吹水淋而又甦醒活來。他們之所以會受到如此悽慘的苦刑，都是因為前生在世的時候犯了殺害父親、殺害母親、殺害證了阿羅漢果的聖者、破壞佛寺和合的僧眾、損傷佛身使佛流血等五種大逆不道和不孝，所以獲得這麼重的罪苦。」	The Buddha told Ananda, "If a person is not filial, when his life ends and his body decays, he will fall into, the great Avici Hell. This great hell is eighty thousand yojanas in circumference and is surrounded on all four sides by iron walls. Above, it is covered over by nets, and the ground is also made of iron. A mass of fire burns fiercely, while thunder roars and bright bolts of lightning set things afire. Molten brass and iron fluids are poured over the offenders' bodies. Brass dogs and iron snakes constantly spew out fire and smoke which burns the offenders and broils their flesh and fat to a pulp." "Oh, such suffering! Difficult to take, difficult to bear! There are poles, hooks, spears, and lances, iron halberds and iron chains, iron hammers and iron awls. Wheels of iron knives rain down from the air. The offender is chopped, hacked, or stabbed, and undergoes these cruel punishments for kalpas without respite. Then they enter the remaining hells, where their heads are capped with fiery basins, while iron wheels roll over their bodies, passing both horizontally and vertically until their guts are ripped open and their bones and flesh are squashed to a pulp. Within a single day, they experience myriad births and myriad deaths. Such sufferings are a result of committing the five rebellious acts and of being unfilial when one was alive." Avīci (無間地獄) : The lowest Level of the Naraka or "hell" realm, into which the dead who have committed grave misdeeds may be reborn. It is said to be a cube 20,000 yojanas (120,000 to 300,000 km) to a side, buried deep underneath the earth. Avici is often translated into English athe "Non-returning" Hell, due to the idea that those beings which have been sent there languish there eternally. Yojana (由旬): A Vedic measure of distance used in ancient India. The exact measurement is disputed amongst scholars with distances being given between 6 to 15 kilometers (4 to 9 miles).
爾時。大眾聞佛所說父母恩德。垂淚悲泣。告於如來。我等今者。云何報得父母深恩。 這時候，大眾弟子聽聞了佛陀所說父母的大恩大德，都垂下眼淚悲傷的哭泣，請示於如來說：「我們現今，應該怎樣才能報答得了父母深重的恩德呢？」	At that time, upon hearing the Buddha speak about the virtue of parents' kindness, everyone in the Great Assembly wept sorrowfully and addressed the Tathagata, "On this day, how can we repay the deep kindness of our parents?"
佛告弟子。欲得報恩。為於父母造此經典。是真報得父母恩也。能造一卷。得見一佛。能造十卷。得見十佛。能造百卷。得見百佛。能造千卷。得見千佛。能造萬卷。得見萬佛。是等善人。造經力故。是諸佛等。常來慈護。立使其人。生身父母。得生天上。受諸快樂。離地獄苦。 佛陀告訴弟子們說：「想要真正報答得了父母的大恩，最好就是為父母書寫印造這一部經典，這才真正能夠報答得了父母養育的大恩呀！能夠印造這部經典一本，就能遇見一位佛；能夠印造十本，就能遇見十位佛；能夠印造一百本，就能遇見一百位佛；能夠印造一千本，就能遇見一千位佛；能夠印造一萬本，就能遇見一萬位佛。這些孝順而善心的人，因為印造佛經所得功德力量的緣故，這些諸佛們，都會恒常來用慈光照護，立即使這些人和生育他們的父母，都能生到天上，享受著各種快樂，而脫離地獄的罪苦。」	The Buddha said, "Disciples of the Buddha, if you wish to repay their kindness, then for the sake of your parents, print this Sutra. This is truly repaying their kindness. If one can print one copy, then one will get to see one Buddha. If one can print ten copies, then one will get to see ten Buddhas. If one can print one hundred copies, then one will get to see one hundred Buddhas. If one can print one thousand copies, then one will get to see one thousand Buddhas. If one can print ten thousand copies, then one will get to see ten thousand Buddhas. This is the power derived when good people print Sutras. All Buddhas will forever protect such people with their kindness and their parents can be reborn in the heavens to enjoy all kinds of happiness, leaving behind the sufferings of the hells."
爾時。阿難及諸大眾、阿修羅、迦樓羅、緊那羅、摩侯羅伽、人非人等、天、龍、夜叉、乾闥婆、及諸小王。轉輪聖王。是諸大眾聞佛所言。身毛皆豎。悲泣哽咽。不能自裁。各發願言。我等從今盡未來際。寧碎此身猶如微塵。經百千劫。誓不違於如來聖教。寧以鐵鉤拔出其舌。長有由旬。鐵犁耕之。血流成河。經百千劫。誓不違於如來聖教。寧以百千刀輪。於自身中。自由出入。誓不違於如來聖教。寧以鐵網周匝纏身。經百千劫。誓不違於如來聖教。寧以剉碓斬碎其身百千萬段。皮肉筋骨悉皆零落。經百千劫。終不違於如來聖教。 這時候，阿難尊者以及諸位大眾弟子，乃至阿修羅、迦樓羅金翅鳥、歌神緊那羅、地龍摩侯羅伽、似人非人等、天神、龍眾、夜叉鬼、樂神乾闥婆，以及諸位小國王、轉輪聖王等等，這些廣大的群眾聽聞了佛陀所說的話，身體的毛髮都豎立起來，內心愧疚而悲傷哭泣哽咽，不能自止，於是在佛前各人發出誓願說：「我們從今天起以至窮盡未來時世的邊際，寧可粉碎這個身體就像微細塵埃那麼細碎，這樣經過幾百千個長劫時間，都立誓決不違背於如來神聖的教誨而不孝；寧可被鐵鉤拔出舌頭，拉得有一由旬那麼長，再被鐵犁在舌上耕犁，鮮血流成一條河，像這樣經過幾百千個長劫時間，也立誓決不違背於如來神聖的教誨而不孝，寧可被幾百千個轉動的刀輪，在自己的身體中自由出入刺砍，也立誓決不違背於如來神聖的教誨而不孝；寧可被鐵網從四周圍匝繞纏絞著身體，經過幾百千個長劫時間，也立誓不違背於如來神聖的教誨而不孝；寧可被剉刀斬磨搗碎身體成百千萬段，皮肉筋骨盡都零散脫落，像這樣經過幾百千個長劫時間，到最終仍然立誓決不違背於如來神聖的教誨而不孝。」	At that time, Ananda and the rest of the Great Assembly the asuras, garudas, kinnaras, mahoragas, people, non-people, and others, as well as the gods, dragons, yakshas, gandarvas, wheel-turning sage kings, and all the lesser kings, felt all the hairs on their bodies stand on their ends when they heard what the Buddha had said. They wept grievously and were unable to stop themselves. Each one of them made a vow saying, "All of us, from now until the exhaustion of the bounds of the future, would rather that our bodies be pulverised into small particles of dust for a hundred thousand kalpas, than to ever go against the Tathagata's sagely teachings. We would rather that our tongues be plucked out, so that they would extend for a full yojana, and that for a hundred thousand kalpas an iron plough run over them; we would rather have a hundred thousand bladed wheel roll freely over bodies, than to ever go against the Tathagata's sagely teachings. We would rather that our bodies be ensnared in an iron net for a hundred thousand kalpas, than to ever go against the Tathagata's sagely teachings. We would rather that for a hundred thousand kalpas our bodies be chopped, hacked, mutilated, and chiseled into ten million pieces, so that our skin, flesh, joints, and bones would be completely disintegrated, than to ever go against the Tathagata's sagely teachings." Asura (阿修羅): The name of the lowest ranks of the deities or demigods of the Kāmadhātu in Buddhism. They are described as having three heads with three faces and four to six arms. Garuda (迦樓羅): Large mythical bird or bird-like creature that in both Hindu and Buddhist mythology. Kinnara (緊那羅): In Buddhist mythology and Hindu mythology, a kinnara is a paradigmatic lover, a celestial musician, half-human and half-horse (India) or half-bird (south-east Asia). Mahoraga (摩侯羅伽): A great serpent - one of the eight kinds of nonhuman beings who protect Buddhism. Yaksha (夜叉): The name of a broad class of nature-spirits, usually benevolent, who are caretakers of the natural treasures hidden in the earth and tree roots. Gandarva (乾闥婆): A gandharva is one of the lowest-ranking devas in Buddhist cosmolo gy. They can fly through the air, and are known for their skill as musicians. They are connected with trees and flowers, and are described as dwelling in the scents of bark, sap, and blossom. They are among the beings of the wilderness that might disturb a monk meditating alone.
爾時。阿難從於坐中安詳而起。白佛言。世尊。此經當何名之。云何奉持。 這時候，阿難尊者從座位當中安祥的起立，請示佛陀說：「世尊！這一本經典應當用什麼名字來稱呼呢？應該怎樣去奉行和受持呢？」	At that time, Ananda, with a dignity and a sense of peace, rose from his seat and asked the Buddha, "World Honoured One, what name shall this Sutra have when we accord with it and uphold it?"
佛告阿難。此經名為父母恩重難報經。以是名字。汝當奉持。 佛陀告訴阿難尊者說：「這一本經典名字叫做『父母恩重難報經』，就用這個名字，你們應當依照此經奉行和受持！」	The Buddha told Ananda, "This Sutra is called THE SUTRA ABOUT THE DEEP KINDNESS OF PARENTS AND THE DIFFICULTY OF REPAYING IT. Use this name when you accord with it and uphold it."
爾時。大眾、天人、阿修羅等。聞佛所說。皆大歡喜。信受奉行。作禮而退。 這時候，大眾弟子們、天人以及阿修羅等天龍八部眾，聽聞了佛陀所說的話，都生起很大的歡喜心，信仰接受，遵奉實行，一一行禮而退去。	At that time, the Great Assembly, the gods, humans, asuras, and the others, hearing what the Buddha had said, were completely delighted. They believed the Buddha's teaching, received it, and offered up their conduct in accord with it. Then they bowed respectfully to the Buddha, before withdrawing.
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