Traditional Chinese — English 繁體中文英文雙言
佛說四十二章經 The Sutra of Forty-Two Sections
Translated by the Monks Kasyapamatanga and Dharmaratna of the Later Han from the Western Regions
[English text from Beal, 1862.]
經序
昔漢孝明皇帝夜夢見神人，身體有金色， 項有日光，飛在殿前，意中訢然，甚悅之。明日問群臣：「此為何神也？」有通人傅毅曰：「臣聞天竺有得道者，號曰佛，輕舉能飛， 殆將其神也。」於是上悟，即遣使者張騫、 羽林中郎將秦景博士弟子王遵等十二人， 至大月支國寫取佛經四十二章。在第十四石函中登起立塔寺，於是道法流布，處處修立佛寺。遠人伏化願為臣妾者，不可稱數，國內清寧， 含識之類蒙恩受賴於今不絕也。
Sutra Preface
This preface tells of Emperor Ming of Han having a dream of a divine being with a golden body and features emitting light flying in front of the palace. The Emperor asked his minsters who this figure was. One minister said that he had heard of an enlightened being in India that might be the being that he had seen. His name was the Buddha and he could fly. Thereupon the Emperor sent a party, including Qing Jing, Wang Zun, and others to the state of Tokhara to fetch the Sutra of Forty-Two Sections.
第一章
佛言：「辭親出家為道，名曰沙門， 常行二百五十戒，為四真道行，進誌清淨， 成阿羅漢。
Section 1
Buddha said: The man who leaves his family, quits his house, enters on the study of supreme reason, searches out the deepest principle of his intelligent mind, (so as to) understand the law which adroits of no active exertion,--this man is called a Shaman. Such an one, ever practising the 250 rules (viz. those contained in the book of the "four divisions"), following in the four paths, aspiring to and attaining a state of perfect rest and purity, completes in himself the condition of an Arhat.
第二章
阿羅漢者，能飛行變化，住壽命，動天地；次為阿那含，阿那含者，壽終魂靈上十九天，於勝得阿羅漢；次為斯陀含，斯陀含者， 一上一還，即得阿羅漢；次為須陀洹，須陀洹者， 七死七生，便得阿羅漢；愛欲斷者， 譬如四支斷，不復用之。
Section 2
The Arhat is able to fly, change his appearance, fix the years of his life, shake heaven and earth. The successive steps (towards this condition) are: A-na-hom (Anagami), which is the condition that allows a man at the end of his life to mount in soul above the nineteen heavens, and in that region of bliss to attain the condition of Arhat; next (is the condition) of Sz'-to-hom (Sakradagami), in which after one birth and death more, a man becomes an Arhat: next (is the condition of) Sü-to-hun (i.e. Sowan), in which, after seven births and deaths more, a man may obtain the state of a Arhat. These are they who have entirely cut off their passions of love and desire, which like severed branches of the tree are now useless (and dead).
第三章
佛言：「除須髮，為沙門，受道法， 去世資財，乞求取足，日中一食，樹下一宿， 慎不再矣！使人愚弊者，愛與欲也。
Section 3
Buddha said: He who shaves his head and beard in order to become a Shaman and receive the law of Buddha, (must) forego all worldly wealth, and beg a sufficiency of food for his support, eating one meal in the middle of the day, and occupying one abode beneath a tree, and desire nothing more! That which causes a man to become foolish and blind, is nothing more than lust and desire!
第四章
佛言：「眾生以十事為善，亦以十事為惡。 身三、口四、意三。身三者：殺、盜、婬；口四者： 兩舌、惡罵、妄言、綺語；意三者：嫉、恚、癡， 不信三尊，以邪為真。優婆塞行五事，不懈退，至十事， 必得道也。」
Section 4
Buddha said: Living creatures by ten things attain virtue and by ten things become vile; what are these ten things? There are three pertaining to the body, four to the mouth, three to the thoughts; the three pertaining to the body are the slaughter of living creatures, theft, lust; the four belonging to the mouth are double-tongueness, slandering, lying, hypocrisy (or glozy conversation); the three evils of the thought are envy, anger, and wandering thoughts (chi). Disbelief in the three precious ones is the true source of all this evil. But the yan-po-sat (upasamandi) who observes the five rules untiringly, and advances to the ten, he must obtain reason.
第五章
佛言：「人有眾過，而不自悔，頓止其心， 罪來歸身，猶水歸海，自成深廣矣；有惡知非， 改過得善，罪日消滅，後會得道也。」
Section 5
Buddha said: A man guilty of many crimes, not repenting himself, does but confirm the sinful principle within his heart, and necessitate his return to the world in a bodily form, just as the water returns to the sea. But when he has personally fulfilled, as far as possible in his circumstances, the destruction and relinquishment of evil, understanding the character of sin, avoiding crime, doing what is right,--this man, the power of guilt destroyed, may obtain reason.
第六章
佛言：「人愚吾以為不善， 吾以四等慈護濟之；重以惡來者，吾重以善往，福德之氣， 常在此也；害氣重殃，反在於勝。」
Section 6
Buddha said: A man foolishly stating or considering that I do that which is not right, will obtain no other refutation from me but that which proceeds from the exercise of my four qualities of love (?), so the more evil he brings against me, the more good will proceed from me; the influence of this resting on me, the effect of that returning to him.
第七章
有人聞佛道守大仁慈，以惡來，以善往，故來罵。佛默然不答，愍之癡冥狂愚使然。罵止，問曰： 「子以禮從人，其人不納，實禮如之乎？」曰：「持歸。」「今子罵我，我亦不納，子自持歸，禍子身矣！ 猶響應聲，影之追形，終無免離，慎為惡也。」
Section 7
A foolish man once hearing Buddha explaining this doctrine came and blamed him on account of it. Buddha was silent and answered not, pitying the folly of the man which caused him to act thus. At length, when he ceased, Buddha asked, saying, When one man (an inferior) visits another as a matter of politeness, and finds him away from home, what is the expression used to him who pays the visit? They say "chi kwai." [This passage is very difficult, perhaps a better translation would be this: "What is the polite expression to use to an inferior who, in paying a visit or making a present to another, has not observed the rules of propriety? They say 'keep--return' (i.e. do not trouble yourself, allow me to return you your own)."] So now this follower of mine abusing me, I decline also to receive his abuse, and so it will return to himself, a source of misery. For as sound belongs to the drum, and shadow to the substance, so does misery attach itself to the evil doer.
第八章
佛言：「惡人害賢者，猶仰天而唾，唾不污天， 還污己身；逆風坋人，塵不污勝，還坋於身。 賢者不可毀，禍必滅己也。」
Section 8
Buddha said: A wicked man who abuses the good one, is like one looking upwards and spitting against heaven; his spittle does not soil the heavens, but returns on himself. Or, when the wind is contrary, like one who aims dust at another, the dust does but return against him who threw it. You cannot injure the good man, the misery will devolve on yourself.
第九章
佛言：「夫人為道務博愛，博哀施德莫大施。 守誌奉道，其福甚大；睹人施道，助之歡喜， 亦得福報。」質曰：「勝福不當減乎？」 佛言： 「猶若炬火，數千百人，各以炬來，取其火去，熟食、除冥； 勝火如故，福亦如之。」
Section 9
Buddha said: A man who distributes alms from a principle of private affection or violent pity, has not much merit; but he who bestows alms with no private end, but from fealty to the principle of supreme reason, his merit is great indeed! So he who beholds another engaged in almsgiving, and from a principle of reason approves of what he does, and rejoices at it, this man shall also share in the merit of the action itself. It may be asked if the merit of the first is hereby decreased? Buddha (in answer to this) says, Like as many men lighting a fire for cooking rice from one torch, diminish not the light of that one, so is it in this case of merit.
第十章
佛言：「飯凡人百不如飯一善人， 飯善人千不如飯持五戒者一人， 飯持五戒者萬人不如飯一須陀洹， 飯須陀洹百萬不如飯一斯陀含，飯斯陀含千萬不如飯一阿那含，飯阿那含一億不如飯一阿羅漢， 飯阿羅漢十億不如飯闢支佛一人， 飯闢支佛百億不如以三尊之教度其一世二親， 教親千億不如飯一佛——學願求佛，欲濟眾生也。飯善人福最深重， 凡人事天地鬼神，不如孝其親矣， 二親最神也。」
Section 10
Buddha said: To feed a hundred learned men is not equal in point of merit to feeding one virtuous man; feeding a thousand virtuous men is not equal in merit to feeding one man who keeps the five precepts; feeding ten thousand such is not equal in merit to feeding one Sz'-to-hom (Sakradagami); feeding ten million such is not equal to feeding one Oh-na-hom (anagami); the merit of feeding one hundred million such is not equal to the merit of feeding one Arahat; the merit of feeding ten thousand million such is not equal to the merit of feeding one Pi-chi [Pasé, (Pratyeka)] Buddha; and the merit of feeding one hundred thousand million such is not equal to the merit of feeding one Buddha, and learning to pray to Buddha, desiring him to save mankind. The merit of feeding virtuous men is much greater indeed than the matters which occupy the attention of mere worldly wise men; and the matters of heaven and earth, spirits and demons, are not equal in point of importance to the reverence due to parents; our parents are indeed the most divine of all the gods.
第十一章
佛言：「天下有五難：貧窮布施難、 豪貴學道難、製命不死難、得睹佛經難、生值佛世難。」
Section 11
Buddha said: There are five difficult things in the world, viz.: being poor to be charitable; being rich and noble, to learn supreme wisdom; to risk one's life and yet escape death; to gain sight of the Buddhist scriptures; to be born in the age of a Buddha (or, in the world of a Buddha).
第十二章
有沙門問佛：「以何緣得道？奈何知宿命？」 佛言：「道無形，知之無益，要當守誌行； 譬如磨鏡，垢去明存，即自見形，斷欲守空， 即見道真，知宿命矣。」
Section 12
There was a Shaman who asked Buddha "By what influences is supreme reason engendered, and what are its characteristics?" Buddha replied: "Supreme wisdom has no form or qualities; so that to seek a knowledge of it is profitless. If you desire to possess it, guard well your mind (or active powers of will) and conduct. It may be compared to the polishing of a mirror; the dust and dirt disappearing, the brightness of the mirror is at once produced; so it embraces in itself, as it were, the power of beholding that which has form; so separate (yourself) from lust, guard well the passionless (empty) nature of your mind, then you will perceive reason and understand its characteristics."
第十三章
佛言：「何者為善？唯行道善。 何者最大？誌與道合大。何者多力？忍辱最健，忍者無怨， 必為人尊。何者最明？心垢除、惡行滅， 內清凈無瑕；未有天地，逮於今日，十方所有， 未見之萌，得無不知、無不見、無不聞，得一切智， 可謂明乎。」
Section 13
Buddha said: What is active virtue but to practise the dictates of reason? What is morality (or virtue), but the highest agreement of the will with the requirements of reason? What is magnanimity, but the untiring exercise of patience under injury? He who bravely bears injury undeserved is a man indeed! And what is a sage (or the wisdom of a sage) but a man whose heart is enlightened and free from stain, all evil conduct destroyed, calm and pure within, without blemish? To combine a complete knowledge of what was before either heaven or earth existed with what happens to-day, a knowledge of the universe when as yet nothing existed, so that there is nothing unknown, unseen, unheard,--to possess this transcendant knowledge is true enlightenment.
第十四章
佛言：「人懷愛欲不見道，譬如浊水， 以五彩投其中，致力攪之，眾人共臨水上， 無能睹其影者；愛欲交錯，心中為浊，故不見道；水澄穢除，清凈無垢，即自見形。猛火着釜下， 中水踴躍，以布覆上，眾生照臨，亦無睹其影者； 心中本有三毒涌沸在內，五蓋覆外，終不見道； 要心垢盡，乃知魂靈所從來，生死所趣向， 諸佛國土、道德所在耳。」
Section 14
Buddha said: A man who cherishes his passions, unable to discern (the beauty of) supreme reason is like (a vase of) impure water in which objects of variegated colours are placed; (such a vase) being shaken up with violence, men coming and looking over the water can perceive none of the objects which ought to be reflected in it. So in the heart lust and passion cause obscurity, so that supreme reason is darkened and hid. But if a man gradually understands and repents of his sins, growing in knowledge, the foul water, losing its obscurity, will become pure, and calm, and clear, reflecting in itself the forms around. So fire placed under a pot, the water in it boiling and bubbling, nothing within it below the surface can be perceived;--so the three moral evils which naturally rage in the heart, causing the five chenk (skandha) to combine with that which is without, in the end p. 344 reason is obscured. It is by the banishment, therefore, of these influences that our spiritual nature is perceived; we leave the trammels of life and death, and ascend up to the land of all the Buddhas, where virtue and reason abide.
第十五章
Section 15
Buddha said: A man who cultivates supreme reason is like one who takes a burning torch and enters a dark house; the darkness which dwelt within is immediately dissipated, and lo! light ensues! He who still continues the pursuit of wisdom, and fathoms the systems of true philosophy,--his follies and mistakes all destroyed, there must be perfect illumination!
第十六章
佛言： 「吾何念念道？吾何行行道？吾何言言道？吾念諦道，不忽須臾也。」
Section 16
Buddha said: How can you study the path? How can you practice the way? How can you teach the way? How can you know the true path? You can do all this in a single instant.
第十七章
佛言：「睹天地念非常，睹山川念非常， 睹萬物形體豐熾念非常；執心如此，得道疾矣。」
Section 17
Buddha said: To behold heaven and earth, and reflect on their impermanency, so also the mountains and rivers, and all created things, the changes and productions of nature, all fleeting and impermanent; but the heart, relying on this as constant, how quickly reason may be attained!
第十八章
Section 18
Buddha said: During an entire day to reflect and act according to the dictates of supreme reason, and in the end to obtain the root of firm faith,--this happiness is indeed immeasurable!
第十九章
佛言：「熟自念身中四大，名自有名都為無， 吾我者寄生，生亦不久，其事如幻耳。」
Section 19
Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!
第二十章
佛言：「人隨情欲求華名，譬如燒香， 眾人聞其香，然香以燻自燒；愚者貪流俗之名譽， 不守道真，華名危己之禍，其悔在後時。」
Section 20
Buddha said: A man following the dictates of his passions, seeking those so-called sweets of indulgence (flowers), is just like the burning incense, the fragrance of which men may perceive, but the incense itself in those very fumes is self-consumed! So the foolish man, exalting the character of the vulgar enjoyments found in selfish pleasures, and not guarding the treasure of his reason,--the only true source of happiness,--endures both the misery of his past gratification (i.e., of its being passed) and also the bitterness of after repentance!
第二十一章
佛言：「財色之於人，譬如小兒貪刀刃之蜜， 甜不足一食之美，然有截舌之患也。
Section 21
Buddha said: The man who rudely grasps after wealth or pleasure, is like a child seizing a knife (to cut honey),--the sweet delight of the first taste of the honey is scarcely lost before he perceives the pain of his tongue cut with the knife!
第二十二章
佛言：「人繫於妻子、寶宅之患，甚於牢獄、桎梏、 鋃鐺。牢獄有原赦， 妻子情欲雖有虎口之禍，己猶甘心投焉，其罪無赦。」
Section 22
Buddha said: The man enthralled by the deceitful pleasures of concupiscence (marriage), suffers misery greater than the collars p. 345 and chains which bind the inmates of the infernal regions; for from these pains there is remittance, but the desire for the indulgence of sensual passion (wifeage), though it have the misery of the tiger's mouth, still, by its sweetness of appearance, fascinates the heart. The guilt of such indulgence, how can it be remitted?
第二十三章
佛言：「愛欲莫甚於色，色之為欲，其大無外。 賴有一矣，假其二，普天之民，無能為道者。」
Section 23
Buddha said: Of all the passions (lit., lusts and desires) the greatest is love of women. Besides this,--so great is it,--there is no other. Were there two of the same sort, no mortal would be able to attain supreme reason.
第二十四章
佛言：「愛欲之於人，猶執炬火逆風而行。 愚者不釋炬，必有燒手之患。貪婬、恚怒、愚癡之毒， 處在人身，不早以道除斯禍者，必有危殃， 猶愚貪執炬，自燒其手也。」
Section 24
Buddha said: Passion governing a man is like one seizing a torch and rushing with it alight against the wind. The foolish man who does not drop it must have the pain of a burnt hand. So the poisonous root of covetousness, lust, anger, envy, planted in the body of the foolish man, and not early overpowered by the exercise of reason, must necessarily bring calamity and woe, as the hand of this foolish man who desires to carry the torch is burnt.
第二十五章
天神獻玉女於佛，欲以試佛意、觀佛道。佛言： 「革囊眾穢，爾來何為？以可斯俗，難動六通。 去！吾不用爾。」天神踰敬佛，因問道意； 佛為解釋，即得須陀洹。
Section 25
On a certain occasion a Deva presented a woman of pleasure to Buddha, desiring to tempt him. Buddha thought, I will display the wisdom of Buddha (to this being.) So he said, "For weeds and filth there is a receptacle! What then would you do? Why talk to me of such foolish vulgar things (as sensual desires)? Surely it would be difficult to excite passion in one who has for ever banished the means (tung) by which these things are gratified." The Deva, overpowered with awe, reverently desired Buddha to explain the subject of supreme reason, which doing, he immediately became a Srotapanna.
第二十六章
佛言：「夫為道者，猶木在水，尋流而行， 不左觸岸，亦不右觸岸；不為人所取，不為鬼神所遮， 不為洄流所住，亦不腐敗，吾保其入海矣。 人为道，不為情欲所惑，不為眾邪所誑， 精進無疑，吾保其得道矣。」
Section 26
Buddha said: Those who practise the acquirement of supreme reason are like a piece of wood which floats down with the tide of a stream, neither touching the left bank nor the right, not detained by any worldly scheme nor misled by spiritual theories (that which concerns spirits, i.e., hope of attaining the condition of a Deva), nor caught in the whirl of the tide to stop and rot;--I will secure that this man enters the sea! So the man who practises reason, not held by the hallucinations of passion, nor the false notions which distinguish the wicked,--this man progressing and banishing doubt, shall under my protection arrive at supreme wisdom.
第二十七章
佛告沙門：「慎無信汝意，意終不可信。 慎無與色會，與色會即禍生。得阿羅漢道， 乃可信汝意耳。」
Section 27
Buddha said to a Shaman: Beware of placing trust in your thoughts, or they in the end will destroy the groundwork of all belief. Beware of mixing yourself up in worldly matters (? shik), for what are these but the cause of all misery? But the Arhat may trust his thoughts.
第二十八章
佛告諸沙門：「慎無視女人，若見無視。 慎無與言，若與言者，敕心正行，曰：『吾為沙門， 處於濁世，當如蓮花不為泥所污。老者以為母， 長者以為姊，少者為妹，幼者子，敬之以禮。』 意殊當諦惟觀，自頭至足自視內，勝身何有， 唯盛惡露諸不淨種，以釋其意矣。」
Section 28
Buddha thus addressed all the Shamans: Beware of looking on a woman! if you see one, let it be as seeing her not! Beware of words with a woman; but if you speak with one, with pure heart and upright intention say, "I am a Shaman, necessarily in this impure world; but let me be as a lotus, which grows pure though in the mud." Is she old? Regard her as your mother. Is she honourable? Consider her as your elder sister. Is she of small account? Consider her as a younger sister. Is she a child? Treat her politely according to the usages of society. Above all, consider in your reasoning that what you see is only the external appearance, within that body what vileness and corruption! So, thinking thus, your evil thoughts will be all banished!
第二十九章
佛言：「人为道去情欲，當如草見火， 火來已卻。道人見愛欲，必當遠之。」
Section 29
Buddha said: A man practising reason, and (wishful to) expel his lusts, ought to behold himself (or them ?) as stubble awaiting the fire which will come at the end of the world (Kalpa). He would then certainly be earnest in removing these desires and lusts.
第三十章 无爱即无忧
佛言：「人有患婬，情不止，踞斧刃上， 以自除其陰。佛謂之曰：『若斷陰不如斷心，心為功曹， 若止功曹，從者都息；邪心不止， 斷陰何益？斯須即死？』」佛言：「世俗倒見，如斯癡人。」
Section 30
Buddha said: There was a man (or there being a man) who, afflicted with sensual lusts which he could not repress, was sitting on sharp knives in order to destroy the members which ministered to his passion (or in order to eradicate his passions or senses); on which Buddha addressed him thus:--"If you should succeed in removing those lustful members, what is this in comparison with the removal of the (lustful) heart? It is the heart which is the workman (at the bottom of all); if you rightly compose this, then all these evil thoughts will be dissipated. But the heart not composed, what profit can arise from removing the member? What is this but mere bodily death?" Buddha said: So it is the world commonly mistakes on these matters.
第三十一章
有婬童女與勝男誓，至期不來而自悔曰： 「欲吾知爾本，意以思想生，吾不思想爾， 即爾而不生。」佛行道聞之，謂沙門曰：「記之！ 此迦葉佛偈，流在俗間。」佛言：「人從愛欲生憂，從憂生畏。無愛即無憂， 不憂即無畏。」
Section 31
There was a certain lewd woman who had made an engagement to meet a certain man. When she came not he began to repent himself (of his wickedness), and said: "Lust is but the offspring of my own thought. There being no thought, lust cannot be born." Buddha passing by and hearing this, said to the Shaman: "I recollect this as a saying of Kasyapa Buddha, and it now has become common in the world." Buddha said: "Man by lustful desires engenders sorrow; from sorrow springs apprehension (of evil); there being no lust, then there is no sorrow and no apprehension."
第三十二章
佛言：「人为道，譬如一人與萬人戰，被鉀、操兵、 出門欲戰，意怯膽弱乃自退走，或半道還， 或格鬥而死，或得大勝還國高遷。 夫人能牢持其心，精銳進行，不惑於流俗狂愚之言者， 欲滅惡盡，必得道矣。」
Section 32
Buddha said: A man practising reason (aiming at the attainment of supreme reason) may be compared to a single warrior fighting against ten thousand. Whilst other soldiers, armed for the battle, rush from the gate, desirous to fight, he yet fears in p. 347 his exhausted state that victory would be difficult, and so retreats from the field. When half way he returns to the conflict resolved to fight and die. This man, having attained the victory, and returning to his country, will (deservedly) be raised to high rank. So the man who is able to hold to the same mind, and, persevering against all obstacles, advances in his work (or profession), uninfluenced by any worldly follies or enticements, his evil desires destroyed, his wicked acts at an end, he must attain perfect wisdom.
第三十三章
有沙門夜誦經甚悲，意有悔疑，欲生思歸。 佛呼沙門問之：「汝處於家將何修為？」 對曰： 「恆彈琴。」佛言：「絃緩何如？」曰：「不鳴矣。」 「絃急何如？」曰：「聲絕矣。」「急緩得中何如？」「諸音普悲。」 佛告沙門：「學道猶然，執心調適，道可得矣。」
Section 33
There was a Shaman who during a night kept reciting his prayers (the Sutra, or book containing the words of Buddha), the sound of his voice piteous, and worn with fatigue, desiring (by so doing) to bring himself to repent of his sinful thoughts (of returning to the world). Buddha addressing the Shaman, said: "When you were living in the world as a member of a household, what was your particular pursuit?" He replied: "I was constantly practising the lute." Buddha said: "The strings being slack, what then?" He replied: "There would be no musical sound." "And the strings too tight, what then?" He said: "The sound would be over-sharp." "But if they were tuned to a just medium between the slack and over-tight, what then?" He replied: "All the sounds would be concordant and harmonious." Buddha addressed the Shaman: "The way of supreme learning is even so. Only keep your heart in harmony and union, so you will attain perfect knowledge."
第三十四章
佛言：「夫人為道，猶所鍛鐵漸深，棄去垢， 成器必好。學道以漸深，去心垢，精進就道。 暴即身疲，身疲即意惱，意惱即行退， 行退即修罪。」
Section 34
Buddha said: A man practising the attainment of reason is as the place where (or the mode in which) they found metals, gradually dropping down and separating from the dross; the vessel made from this will be good. The way of wisdom (in like manner, is) by gradually ridding away the corruption of the heart, with earnest perseverance to go on, and thus complete perfect knowledge. If any other way be tried, it is only the cause of weariness to the body, this causes vexation of mind, this transgression in life, and this is only to practise the way of the wicked (or, and this the accumulation of guilt).
第三十五章
佛言：「人为道亦苦，不為道亦苦。 惟人自生至老，自老至病，自病至死，其苦無量。 心惱積罪，生死不息，其苦難說。」
Section 35
Buddha said: A man who is aiming to attain supreme reason has many sorrows, like him that is not engaged in this pursuit; for, considering a man's experience from the time of his birth to his old age, from this period to the time of his sickness, and from this to his death,--what countless sorrows does he endure! But the heart laden with regrets, guilt stored up, endless life and death,--these sorrows how difficult to speak of!
第三十六章
佛言：「夫人離三惡道得為人難；既得為人， 去女即男難；既得為男，六情完具難；六情已具， 生中國難；既處中國，值奉佛道難；既奉佛道， 值有道之君難，生菩薩家難；既生菩薩家， 以心信三尊、值佛世難。」
Section 36
Buddha said: For a man to avoid the three evil ways of birth (viz., beast, demon, or in hell), and to be born a human being, is difficult; being so, to be born a man and not a woman, is difficult; being so, to have the six passions all well arranged (? to have perfect mind and body, "mens sana in corpora sano"), is difficult; being so, to be born in the middle country (India ?) is difficult; being so, to attain to the knowledge of Buddha's doctrine is difficult; being so, to become eminent in the knowledge of Buddha is difficult; being so, to be born in the family of a Bosat is difficult; being so, to be born in the age of a Buddha, and heartily to believe in the three precious ones (Buddha, the Law, and the Community) is difficult.
第三十七章
佛問諸沙門：「人命在幾間？」對曰：「在數日間。」 佛言：「子未能為道。」 復問一沙門：「人命在幾間？」 對曰：「在飯食間。」佛言：「子未能為道。」 復問一沙門：「人命在幾間？」對曰：「呼吸之間。」佛言： 「善哉！子可謂為道者矣。」
Section 37
Buddha asked all the Shamans, "What is the time of a man's life (or in what does a man's life consist)?" One replied, "(in) a few days (only)." Buddha said, "Son, you are not yet able to attain supreme wisdom." Again he asked a single Shaman the same question, who answered, "The time of a meal (or of taking a meal)." Buddha answered, "Son, you are not yet capable of attaining supreme reason." Again he asked the same question of another Shaman, who replied, "Man's life is but a breath, a sigh!" Buddha answered, "Well said, son! you are able to speak of attaining supreme wisdom."
第三十八章
佛言：「弟子去，離吾數千裡，意念吾戒必得道。 在吾左側，意在邪，終不得道。其實在行， 近而不行，何益萬分耶！」
Section 38
Buddha said: A disciple removed from me by a distance of several thousand lis, yet thinking on me and keeping my commandments (nim = observing by recollection), must in the end obtain supreme wisdom. Whilst another who dwells with me, and yet allows rebellious thoughts and does wickedly, he shall in the end not attain supreme reason. Truth of profession resides (or is exhibited) in correct conduct. If a man consorting with me does still not conform to my commandments in his conduct, what benefit will ten thousand precepts be to him?
第三十九章
佛言：「人为道，猶若食蜜，中邊皆甜。吾經亦爾， 其義皆快，行者得道矣。」
Section 39
Buddha said: A man who is practising the attainment of reason, is like one eating honey, which is sweet throughout. So my Scriptures (Sutras) are likewise sweet: the system advocated in them is altogether a source of pleasure. Those who practise it shall attain supreme knowledge.
第四十章
佛言：「人为道，能拔愛欲之根，譬如摘懸珠， 一一摘之，會有盡時。惡盡，得道也。」
Section 40
Buddha said: A man practising the attainment of supreme wisdom, and able to extirpate the root of his lusts and desires, is like one who strikes the suspended gem. (The allusion is either to striking a temple bell, for the assembly or dispersion of the congregation, or it may be to the act of striking or grinding a substance in a mortar, ex. gr.). At every stroke the collection of people, (or the compact substance), is broken up (i.e., for the purpose of resorting to worship). So when all a man's wicked desires are broken up and dispersed, he will attain supreme wisdom.
第四十一章
佛言：「諸沙門行道，當如牛負，行深泥中，疲極， 不敢左右顧，趣欲離泥，以自蘇息。 沙門視情欲，甚於勝泥，直心念道可免眾苦。」
Section 41
Buddha said: All the Shamans who are engaged in the practice of religion ought to regard themselves as oxen carrying loads, and going through the mud; tired with their burdens, they dare not look (or wander) an inch (the least portion) to the right or the left; desiring above all things to get out of the mud, they go straight on, in order that they may obtain some ease and repose themselves. So a Shaman, regarding his lusts and passions as more troublesome than that mud, with a steadfast purpose bending his mind to (the attainment of) reason, will be able to avoid all sorrow.
第四十二章
佛言：「吾視諸侯之位如過客， 視金玉之寶如礫石，視纨素之好如弊帛。」
Section 42
Buddha said: I regard kings, princes, as to their dignities, only as patches of dust; gold, jewels, as to their value, only as clay fragments; dresses of silk and sarsnet, only as playthings (? pai-pak); the great chiliocosm as the letter 'a'; the four barren or weedy seas (? nan-shui) only as a miry road (?); the system of complete deliverance, only as a boat for carrying treasure; the highest vehicle (referring, probably, to the Mahayana), only as the gilt sheen of a dream; seeking the wisdom of Buddha only as a flower (which appears in fancy) before the eye; seeking any inferior standing ground, only as (su-ni-chiio ?); seeking Nirvana, as a dead sleep; arriving at rest, as the dancing of the six dragons (?); the state of perfect equanimity, as the one true standing point; the power of endless transformation, as the trees and flowers of the four seasons;--all these things are thus great in comparison only. To hear the law of Buddha is the chief source of joy.
英文 English
The Sutra of Forty-Two Sections
Translated from the Chinese by Reverend S. Beal, Journal of the Royal Asiatic Society, 1862.
In the fourth year of the reign of Ming-Ti,[1] of the Han dynasty, the Emperor dreamt that he saw a divine personage, with a body like gold, and six chang[2] in height, his head surrounded with brightness like the sun. Flying towards him, this Being entered his palace. Favourably impressed by what he had seen, the Emperor inquired of his ministers what the meaning of the dream might be; on which Fou-i, who was connected with the Board of Astronomical Calculations, replied:--'Your minister has heard that India possesses one who has arrived at perfect wisdom, and who is called Fo (Buddha). It must have been his body flying through space, and having a divine splendour, that was the origin of your dream.' The Emperor on this hastily dispatched the high military officer Tsai-In and the civil officers Wang-Tsiing and Tsin-King,[3] with others, amounting in all to eighteen persons, directing them to proceed to the country of the Tai-yue-chi (Getæ) and to Central India, and diligently seek after the law of Buddha. After eleven years, In and the others returned from India, having obtained the picture of Buddha, which King Yau-Chan[4] caused to be made, and also the classic of the Forty-two Sections. They were accompanied also, on their invitation, by the Shamans[5] Ma-Tang and Tchou-Fa-Lan, and so on the thirtieth day of the twelfth month they arrive at Lo-Yang. Then the Emperor began to question Matáñga in this wise:--'When the King of the Law (Buddha-Dhármavadya) was born, why did he not assume his apparitional form in this country?' To which the priest replied, 'The country of Ka-pi-lo[1] is the centre of the Great Chiliocosm. All the Buddhas of the three ages, therefore, were born there, and, moreover, the Devas, Dragons, and Kwai-shin[2] above all things desire that they may be born in that country, and practise the law of Buddha, in order that by its transforming influence they may obtain complete intelligence; for when born in other places no influence of this sort can be exerted, and so the Buddhas never appear elsewhere. But although this is the case, yet the brightness of his doctrine reaches to other parts, so that for a period of 500, nay, of 1,000 years,[3] those without, having holy men (or sages) preaching to them the traditional doctrine of Buddha, may obtain transformation. The Emperor believing this testimony, and approving it, at once ordered a temple to be founded outside the western gate of the city (of Lo-Yang), and called it the Temple of the White Horse, where they reverently placed the image of Buddha for worship; and also he ordered a likeness of Buddha to be set up at the Tsing-leung-toi,[4] or the Southern Palace, as well as over the chief gate of the city (of Lo-) Yang, that both the ministers and people might see and reverence it.
At this time, the world-honoured one having perfected reason, considered thus in his mind:--"The banishment of lust (or desire), resulting in a state of perfect rest and quietness, this is the very first and most excellent standing ground, the great means of subduing all the wiles of Mara (or of overcoming all the followers of Mara or the way of Mara)." So now he began to turn the wheel of the law for the purpose of giving deliverance to all men (or all sentient beings) in the midst of the garden of the park of deer (Mrigadava, Jul. sub voce); and (particularly) on account of Chin-ju and his four companions (viz. A.swajit, Bhadrika Mahanama, Da.sabala Kachyaha, and the one mentioned, i.e. Ajuata Kanudenya, vid. Jul. ii. 364, n.) did he turn the wheel of the law of the four great truths (arya satyani, vid. Jul. ii. 443), and so enabled them to arrive at the accomplishment of the paths. It was then that those Bikshus who had any doubts as to what had been spoken, requested Buddha to confirm their faith and confidence in his doctrine; on which the world-honoured one proceeded to instruct and answer them, opening their understanding on every point, as each one stood, with closed hands, in a reverent posture, attentively listening to, and receiving the instruction of their master. At this time the world-honoured one spoke this exact Sutra, containing forty-two sections.
1. "Buddha said: The man who leaves his family, quits his p. 340 house, enters on the study of supreme reason, searches out the deepest principle of his intelligent mind, (so as to) understand the law which adroits of no active exertion,--this man is called a Shamun {sic}. Such an one, ever practising the 250 rules (viz. those contained in the book of the "four divisions"), following in the four paths, aspiring to and attaining a state of perfect rest and purity, completes in himself the condition of a Rahat.
2. Buddha said: The Rahat is able to fly, change his appearance, fix the years of his life, shake heaven and earth. The successive steps (towards this condition) are: A-na-hom (Anagami), which is the condition that allows a man at the end of his life to mount in soul above the nineteen heavens, and in that region of bliss to attain the condition of Rahat; next (is the condition) of Sz'-to-hom (Sakradagami), in which after one birth and death more, a man becomes a Rahat: next (is the condition of) Sü-to-hun (i.e. Sowan), in which, after seven births and deaths more, a man may obtain the state of a Rahat. These are they who have entirely cut off their passions of love and desire, which like severed branches of the tree are now useless (and dead).
3. Buddha said: The Shaman, who has left his family, separated himself from lust, banished his sensual affections, examined the true source of his individual mind, searched out the hidden wisdom of Buddha, understood the unselfish nature of the Buddhist religion, who finds nothing within to obtain, or without to seek after, whose heart is not too much attached to the pursuit of reason (or the accomplishment of the paths), nor yet involved in the web of Karma (i.e.--the cause which is followed by an effect--as the life of a tree by the fruit), in whom there is all absence of all unquiet thought, an absence of all active exertion, an absence of an anxious preparation, an absence of an fixed direction of purpose, who without passing through the successive stages of advance has yet attained the highest personal (individual) dignity (of being)--to attain this state is (indeed well) named: "to accomplish reason."
4. Buddha said: He who shaves his head and beard in order to become a Shaman and receive the law of Buddha, (must) forego all worldly wealth, and beg a sufficiency of food for his support, eating one meal in the middle of the day, and occupying one abode beneath a tree, and desire nothing more! That which causes a man to become foolish and blind, is nothing more than lust and desire!
5. Buddha said: Living creatures by ten things attain virtue, p. 341 and by ten things become vile; what are these ten things? There are three pertaining to the body, four to the mouth, three to the thoughts; the three pertaining to the body are the slaughter of living creatures, theft, lust; the four belonging to the mouth are double-tongueness, slandering, lying, hypocrisy (or glozy conversation); the three evils of the thought are envy, anger, and wandering thoughts (chi). Disbelief in the three precious ones is the true source of all this evil. But the yan-po-sat (upasamandi) who observes the five rules untiringly, and advances to the ten, he must obtain reason.
6. Buddha said: A man guilty of many crimes, not repenting himself, does but confirm the sinful principle within his heart, and necessitate his return to the world in a bodily form, just as the water returns to the sea. But when he has personally fulfilled, as far as possible in his circumstances, the destruction and relinquishment of evil, understanding the character of sin, avoiding crime, doing what is right,--this man, the power of guilt destroyed, may obtain reason.
7. Buddha said: A man foolishly stating or considering that I do that which is not right, will obtain no other refutation from me but that which proceeds from the exercise of my four qualities of love (?), so the more evil he brings against me, the more good will proceed from me; the influence of this resting on me, the effect of that returning to him. A foolish man once hearing Buddha explaining this doctrine came and blamed him on account of it. Buddha was silent and answered not, pitying the folly of the man which caused him to act thus. At length, when he ceased, Buddha asked, saying, When one man (an inferior) visits another as a matter of politeness, and finds him away from home, what is the expression used to him who pays the visit? They say "chi kwai." [This passage is very difficult, perhaps a better translation would be this: "What is the polite expression to use to an inferior who, in paying a visit or making a present to another, has not observed the rules of propriety? They say 'keep--return' (i.e. do not trouble yourself, allow me to return you your own)."] So now this follower of mine abusing me, I decline also to receive his abuse, and so it will return to himself, a source of misery. For as sound belongs to the drum, and shadow to the substance, so does misery attach itself to the evil doer.
8. Buddha said: A wicked man who abuses the good one, is like one looking upwards and spitting against heaven; his spittle does not soil the heavens, but returns on himself. Or, when the p. 342 wind is contrary, like one who aims dust at another, the dust does but return against him who threw it. You cannot injure the good man, the misery will devolve on yourself.
9. Buddha said: A man who distributes alms from a principle of private affection or violent pity, has not much merit; but he who bestows alms with no private end, but from fealty to the principle of supreme reason, his merit is great indeed! So he who beholds another engaged in almsgiving, and from a principle of reason approves of what he does, and rejoices at it, this man shall also share in the merit of the action itself. It may be asked if the merit of the first is hereby decreased? Buddha (in answer to this) says, Like as many men lighting a fire for cooking rice from one torch, diminish not the light of that one, so is it in this case of merit.
10. Buddha said: To feed a hundred learned men is not equal in point of merit to feeding one virtuous man; feeding a thousand virtuous men is not equal in merit to feeding one man who keeps the five precepts; feeding ten thousand such is not equal in merit to feeding one Sz'-to-hom (Sakradagami); feeding ten million such is not equal to feeding one Oh-na-hom (anagami); the merit of feeding one hundred million such is not equal to the merit of feeding one Rahat; the merit of feeding ten thousand million such is not equal to the merit of feeding one Pi-chi [Pasé, (Pratyeka)] Buddha; and the merit of feeding one hundred thousand million such is not equal to the merit of feeding one Buddha, and learning to pray to Buddha, desiring him to save mankind. The merit of feeding virtuous men is much greater indeed than the matters which occupy the attention of mere worldly wise men; and the matters of heaven and earth, spirits and demons, are not equal in point of importance to the reverence due to parents; our parents are indeed the most divine of all the gods.
11. Buddha said: There are twenty difficult things in the world, viz.: being poor to be charitable; being rich and noble, to learn supreme wisdom; to risk one's life and yet escape death; to gain sight of the Buddhist scriptures; to be born in the age of a Buddha (or, in the world of a Buddha); to repress lust and banish desire; to see an agreeable object and not covet it; having power, not to be supercilious; not to be angry when insulted; to be passive amidst all worldly influences; to understand completely the end of learning; not to despise the ignorant; to eradicate selfishness; to unite virtuous conduct with learning; to observe one's nature, and at the same time pursue the study of supreme reason; having p. 343 attained one's end, not to be moved (by exultation); to explain satisfactorily the nature of final deliverance; to pass through various forms of being to deliver men; to have a heart enlightened and unmoved in action; to avoid positive and disputatious assertions.
12. There was a Shaman who asked Buddha "By what influences is supreme reason engendered, and what are its characteristics?" Buddha replied: "Supreme wisdom has no form or qualities; so that to seek a knowledge of it is profitless. If you desire to possess it, guard well your mind (or active powers of will) and conduct. It may be compared to the polishing of a mirror; the dust and dirt disappearing, the brightness of the mirror is at once produced; so it embraces in itself, as it were, the power of beholding that which has form; so separate (yourself) from lust, guard well the passionless (empty) nature of your mind, then you will perceive reason and understand its characteristics."
13. Buddha said: What is active virtue but to practise the dictates of reason? What is morality (or virtue), but the highest agreement of the will with the requirements of reason? What is magnanimity, but the untiring exercise of patience under injury? He who bravely bears injury undeserved is a man indeed! And what is a sage (or the wisdom of a sage) but a man whose heart is enlightened and free from stain, all evil conduct destroyed, calm and pure within, without blemish? To combine a complete knowledge of what was before either heaven or earth existed with what happens to-day, a knowledge of the universe when as yet nothing existed, so that there is nothing unknown, unseen, unheard,--to possess this transcendant knowledge is true enlightenment.
14. Buddha said: A man who cherishes his passions, unable to discern (the beauty of) supreme reason is like (a vase of) impure water in which objects of variegated colours are placed; (such a vase) being shaken up with violence, men coming and looking over the water can perceive none of the objects which ought to be reflected in it. So in the heart lust and passion cause obscurity, so that supreme reason is darkened and hid. But if a man gradually understands and repents of his sins, growing in knowledge, the foul water, losing its obscurity, will become pure, and calm, and clear, reflecting in itself the forms around. So fire placed under a pot, the water in it boiling and bubbling, nothing within it below the surface can be perceived;--so the three moral evils which naturally rage in the heart, causing the five chenk (skandha) to combine with that which is without, in the end p. 344 reason is obscured. It is by the banishment, therefore, of these influences that our spiritual nature is perceived; we leave the trammels of life and death, and ascend up to the land of all the Buddhas, where virtue and reason abide.
15. Buddha said: A man who cultivates supreme reason is like one who takes a burning torch and enters a dark house; the darkness which dwelt within is immediately dissipated, and lo! light ensues! He who still continues the pursuit of wisdom, and fathoms the systems of true philosophy,--his follies and mistakes all destroyed, there must be perfect illumination!
16. Buddha said: In religious exercises, in conduct, in language, even in philosophizing, I never forget (the necessity of founding all on the basis of) supreme reason.
17. Buddha said: To behold heaven and earth, and reflect on their impermanency, so also the mountains and rivers, and all created things, the changes and productions of nature, all fleeting and impermanent; but the heart, relying on this as constant, how quickly reason may be attained!
18. Buddha said: During an entire day to reflect and act according to the dictates of supreme reason, and in the end to obtain the root of firm faith,--this happiness is indeed immeasurable!
19. Buddha said: Never tire of reflecting on that which is yourself! Remember that the four elements composing your body, which are sometimes considered as real existences, are, in fact, all mere names, without personality, and that the so-called "I" is but a passing guest, a thing of a moment; all things around us are only illusions!
20. Buddha said: A man following the dictates of his passions, seeking those so-called sweets of indulgence (flowers), is just like the burning incense, the fragrance of which men may perceive, but the incense itself in those very fumes is self-consumed! So the foolish man, exalting the character of the vulgar enjoyments found in selfish pleasures, and not guarding the treasure of his reason,--the only true source of happiness,--endures both the misery of his past gratification (i.e., of its being passed) and also the bitterness of after repentance!
21. Buddha said: The man who rudely grasps after wealth or pleasure, is like a child seizing a knife (to cut honey),--the sweet delight of the first taste of the honey is scarcely lost before he perceives the pain of his tongue cut with the knife!
22. Buddha said: The man enthralled by the deceitful pleasures of concupiscence (marriage), suffers misery greater than the collars p. 345 and chains which bind the inmates of the infernal regions; for from these pains there is remittance, but the desire for the indulgence of sensual passion (wifeage), though it have the misery of the tiger's mouth, still, by its sweetness of appearance, fascinates the heart. The guilt of such indulgence, how can it be remitted?
23. Buddha said: Of all the passions (lit., lusts and desires) the greatest is love of women. Besides this,--so great is it,--there is no other. Were there two of the same sort, no mortal would be able to attain supreme reason.
24. Buddha said: Passion governing a man is like one seizing a torch and rushing with it alight against the wind. The foolish man who does not drop it must have the pain of a burnt hand. So the poisonous root of covetousness, lust, anger, envy, planted in the body of the foolish man, and not early overpowered by the exercise of reason, must necessarily bring calamity and woe, as the hand of this foolish man who desires to carry the torch is burnt.
25. On a certain occasion a Deva presented a woman of pleasure to Buddha, desiring to tempt him. Buddha thought, I will display the wisdom of Buddha (to this being.) So he said, "For weeds and filth there is a receptacle! What then would you do? Why talk to me of such foolish vulgar things (as sensual desires)? Surely it would be difficult to excite passion in one who has for ever banished the means (tung) by which these things are gratified." The Deva, overpowered with awe, reverently desired Buddha to explain the subject of supreme reason, which doing, he immediately became a Su-to-hun (Sowan).
26. Buddha said: Those who practise the acquirement of supreme reason are like a piece of wood which floats down with the tide of a stream, neither touching the left bank nor the right, not detained by any worldly scheme nor misled by spiritual theories (that which concerns spirits, i.e., hope of attaining the condition of a Deva), nor caught in the whirl of the tide to stop and rot;--I will secure that this man enters the sea! So the man who practises reason, not held by the hallucinations of passion, nor the false notions which distinguish the wicked,--this man progressing and banishing doubt, shall under my protection arrive at supreme wisdom.
27. Buddha said to a Shaman: Beware of placing trust in your thoughts, or they in the end will destroy the groundwork of all belief. Beware of mixing yourself up in worldly matters (? shik), for what are these but the cause of all misery? But the Rahat may trust his thoughts.
28. Buddha thus addressed all the Shamans: Beware of looking on a woman! if you see one, let it be as seeing her not! Beware of words with a woman; but if you speak with one, with pure heart and upright intention say, "I am a Shaman, necessarily in this impure world; but let me be as a lotus, which grows pure though in the mud." Is she old? Regard her as your mother. Is she honourable? Consider her as your elder sister. Is she of small account? Consider her as a younger sister. Is she a child? Treat her politely according to the usages of society. Above all, consider in your reasoning that what you see is only the external appearance, within that body what vileness and corruption! So, thinking thus, your evil thoughts will be all banished!
29. Buddha said: A man practising reason, and (wishful to) expel his lusts, ought to behold himself (or them ?) as stubble awaiting the fire which will come at the end of the world (Kalpa). He would then certainly be earnest in removing these desires and lusts.
30. Buddha said: There was a man (or there being a man) who, afflicted with sensual lusts which he could not repress, was sitting on sharp knives in order to destroy the members which ministered to his passion (or in order to eradicate his passions or senses); on which Buddha addressed him thus:--"If you should succeed in removing those lustful members, what is this in comparison with the removal of the (lustful) heart? It is the heart which is the workman (at the bottom of all); if you rightly compose this, then all these evil thoughts will be dissipated. But the heart not composed, what profit can arise from removing the member? What is this but mere bodily death?" Buddha said: So it is the world commonly mistakes on these matters.
31. There was a certain lewd woman who had made an engagement to meet a certain man. When she came not he began to repent himself (of his wickedness), and said: "Lust is but the offspring of my own thought. There being no thought, lust cannot be born." Buddha passing by and hearing this, said to the Shaman: "I recollect this as a saying of Kasyapa Buddha, and it now has become common in the world." Buddha said: "Man by lustful desires engenders sorrow; from sorrow springs apprehension (of evil); there being no lust, then there is no sorrow and no apprehension."
32. Buddha said: A man practising reason (aiming at the attainment of supreme reason) may be compared to a single warrior fighting against ten thousand. Whilst other soldiers, armed for the battle, rush from the gate, desirous to fight, he yet fears in p. 347 his exhausted state that victory would be difficult, and so retreats from the field. When half way he returns to the conflict resolved to fight and die. This man, having attained the victory, and returning to his country, will (deservedly) be raised to high rank. So the man who is able to hold to the same mind, and, persevering against all obstacles, advances in his work (or profession), uninfluenced by any worldly follies or enticements, his evil desires destroyed, his wicked acts at an end, he must attain perfect wisdom.
33. There was a Shaman who during a night kept reciting his prayers (the Sutra, or book containing the words of Buddha), the sound of his voice piteous, and worn with fatigue, desiring (by so doing) to bring himself to repent of his sinful thoughts (of returning to the world). Buddha addressing the Shaman, said: "When you were living in the world as a member of a household, what was your particular pursuit?" He replied: "I was constantly practising the lute." Buddha said: "The strings being slack, what then?" He replied: "There would be no musical sound." "And the strings too tight, what then?" He said: "The sound would be over-sharp." "But if they were tuned to a just medium between the slack and over-tight, what then?" He replied: "All the sounds would be concordant and harmonious." Buddha addressed the Shaman: "The way of supreme learning is even so. Only keep your heart in harmony and union, so you will attain perfect knowledge."
34. Buddha said: A man practising the attainment of reason is as the place where (or the mode in which) they found metals, gradually dropping down and separating from the dross; the vessel made from this will be good. The way of wisdom (in like manner, is) by gradually ridding away the corruption of the heart, with earnest perseverance to go on, and thus complete perfect knowledge. If any other way be tried, it is only the cause of weariness to the body, this causes vexation of mind, this transgression in life, and this is only to practise the way of the wicked (or, and this the accumulation of guilt).
35. Buddha said: A man who is aiming to attain supreme reason has many sorrows, like him that is not engaged in this pursuit; for, considering a man's experience from the time of his birth to his old age, from this period to the time of his sickness, and from this to his death,--what countless sorrows does he endure! But the heart laden with regrets, guilt stored up, endless life and death,--these sorrows how difficult to speak of!
36. Buddha said: For a man to avoid the three evil ways of birth (viz., beast, demon, or in hell), and to be born a human being, is difficult; being so, to be born a man and not a woman, is difficult; being so, to have the six passions all well arranged (? to have perfect mind and body, "mens sana in corpora sano"), is difficult; being so, to be born in the middle country (India ?) is difficult; being so, to attain to the knowledge of Buddha's doctrine is difficult; being so, to become eminent in the knowledge of Buddha is difficult; being so, to be born in the family of a Bosat is difficult; being so, to be born in the age of a Buddha, and heartily to believe in the three precious ones (Buddha, the Law, and the Community) is difficult.
37. Buddha asked all the Shamans, "What is the time of a man's life (or in what does a man's life consist)?" One replied, "(in) a few days (only)." Buddha said, "Son, you are not yet able to attain supreme wisdom." Again he asked a single Shaman the same question, who answered, "The time of a meal (or of taking a meal)." Buddha answered, "Son, you are not yet capable of attaining supreme reason." Again he asked the same question of another Shaman, who replied, "Man's life is but a breath, a sigh!" Buddha answered, "Well said, son! you are able to speak of attaining supreme wisdom."
38. Buddha said: A disciple removed from me by a distance of several thousand lis, yet thinking on me and keeping my commandments (nim = observing by recollection), must in the end obtain supreme wisdom. Whilst another who dwells with me, and yet allows rebellious thoughts and does wickedly, he shall in the end not attain supreme reason. Truth of profession resides (or is exhibited) in correct conduct. If a man consorting with me does still not conform to my commandments in his conduct, what benefit will ten thousand precepts be to him?
39. Buddha said: A man who is practising the attainment of reason, is like one eating honey, which is sweet throughout. So my Scriptures (Sutras) are likewise sweet: the system advocated in them is altogether a source of pleasure. Those who practise it shall attain supreme knowledge.
40. Buddha said: A man practising the attainment of supreme wisdom, and able to extirpate the root of his lusts and desires, is like one who strikes the suspended gem. (The allusion is either to striking a temple bell, for the assembly or dispersion of the congregation, or it may be to the act of striking or grinding a substance in a mortar, ex. gr.). At every stroke the collection of people, p. 349 (or the compact substance), is broken up (i.e., for the purpose of resorting to worship). So when all a man's wicked desires are broken up and dispersed, he will attain supreme wisdom.
41. Buddha said: All the Shamans who are engaged in the practice of religion ought to regard themselves as oxen carrying loads, and going through the mud; tired with their burdens, they dare not look (or wander) an inch (the least portion) to the right or the left; desiring above all things to get out of the mud, they go straight on, in order that they may obtain some ease and repose themselves. So a Shaman, regarding his lusts and passions as more troublesome than that mud, with a steadfast purpose bending his mind to (the attainment of) reason, will be able to avoid all sorrow.
42. Buddha said: I regard kings, princes, as to their dignities, only as patches of dust; gold, jewels, as to their value, only as clay fragments; dresses of silk and sarsnet, only as playthings (? pai-pak); the great chiliocosm as the letter 'a'; the four barren or weedy seas (? nan-shui) only as a miry road (?); the system of complete deliverance, only as a boat for carrying treasure; the highest vehicle (referring, probably, to the Mahayana), only as the gilt sheen of a dream; seeking the wisdom of Buddha only as a flower (which appears in fancy) before the eye; seeking any inferior standing ground, only as (su-ni-chiio ?); seeking Nirvana, as a dead sleep; arriving at rest, as the dancing of the six dragons (?); the state of perfect equanimity, as the one true standing point; the power of endless transformation, as the trees and flowers of the four seasons;--all these things are thus great in comparison only. To hear the law of Buddha is the chief source of joy.
繁體 Traditional
四十二章經
後漢西域沙門迦葉摩騰共法蘭譯
昔漢孝明皇帝夜夢見神人，身體有金色， 項有日光，飛在殿前，意中欣然，甚悅之。 明日問群臣：「此為何神也？」 有通人傅毅曰： 「臣聞天竺有得道者，號曰佛，輕舉能飛， 殆將其神也。」 於是上悟，即遣使者張騫、 羽林中郎將秦景博士弟子王遵等十二人， 至大月支國寫取佛經四十二章。 在第十四石函中登起立塔寺，於是道法流布，處處修立佛寺。 遠人伏化願為臣妾者，不可稱數，國內清寧， 含識之類蒙恩受賴于今不絕也。
佛言：「辭親出家為道，名曰沙門， 常行二百五十戒，為四真道行，進志清淨， 成阿羅漢。 阿羅漢者，能飛行變化，住壽命，動天地； 次為阿那含，阿那含者，壽終魂靈上十九天，於彼得阿羅漢； 次為斯陀含，斯陀含者， 一上一還，即得阿羅漢；次為須陀洹，須陀洹者， 七死七生，便得阿羅漢；愛欲斷者， 譬如四支斷，不復用之。」 佛言：「除鬚髮，為沙門，受道法， 去世資財，乞求取足，日中一食，樹下一宿， 慎不再矣！使人愚弊者，愛與欲也。」 佛言：「眾生以十事為善，亦以十事為惡。 身三、口四、意三。身三者：殺、盜、婬；口四者： 兩舌、惡罵、妄言、綺語；意三者：嫉、恚、癡， 不信三尊，以邪為真。優婆塞行五事，不懈退，至十事， 必得道也。」 佛言：「人有眾過，而不自悔，頓止其心， 罪來歸身，猶水歸海，自成深廣矣；有惡知非， 改過得善，罪日消滅，後會得道也。」 佛言：「人愚吾以為不善， 吾以四等慈護濟之；重以惡來者，吾重以善往，福德之氣， 常在此也；害氣重殃，反在于彼。」 有人聞佛道守大仁慈，以惡來，以善往，故來罵。 佛默然不答，愍之癡冥狂愚使然。罵止，問曰： 「子以禮從人，其人不納，實禮如之乎？」曰：「持歸。」 「今子罵我，我亦不納，子自持歸，禍子身矣！ 猶響應聲，影之追形，終無免離，慎為惡也。」 佛言：「惡人害賢者，猶仰天而唾，唾不污天， 還污己身；逆風坋人，塵不污彼，還坋于身。 賢者不可毀，禍必滅己也。」 佛言：「夫人為道務博愛，博哀施德莫大施。 守志奉道，其福甚大；睹人施道，助之歡喜， 亦得福報。」 質曰：「彼福不當減乎？」 佛言： 「猶若炬火，數千百人，各以炬來，取其火去，熟食、除冥； 彼火如故，福亦如之。」 佛言：「飯凡人百不如飯一善人， 飯善人千不如飯持五戒者一人， 飯持五戒者萬人不如飯一須陀洹， 飯須陀洹百萬不如飯一斯陀含，飯斯陀含千萬不如飯一阿那含， 飯阿那含一億不如飯一阿羅漢， 飯阿羅漢十億不如飯辟支佛一人， 飯辟支佛百億不如以三尊之教度其一世二親， 教親千億不如飯一佛——學願求佛，欲濟眾生也。飯善人福最深重， 凡人事天地鬼神，不如孝其親矣， 二親最神也。」 佛言：「天下有五難：貧窮布施難、 豪貴學道難、制命不死難、得睹佛經難、生值佛世難。」 有沙門問佛：「以何緣得道？奈何知宿命？」
佛言：「道無形，知之無益，要當守志行； 譬如磨鏡，垢去明存，即自見形，斷欲守空， 即見道真，知宿命矣。」 佛言：「何者為善？唯行道善。 何者最大？志與道合大。何者多力？忍辱最健，忍者無怨， 必為人尊。何者最明？心垢除、惡行滅， 內清淨無瑕；未有天地，逮于今日，十方所有， 未見之萌，得無不知、無不見、無不聞，得一切智， 可謂明乎。」 佛言：「人懷愛欲不見道，譬如濁水， 以五彩投其中，致力攪之，眾人共臨水上， 無能睹其影者；愛欲交錯，心中為濁，故不見道； 水澄穢除，清淨無垢，即自見形。猛火著釜下， 中水踊躍，以布覆上，眾生照臨，亦無睹其影者； 心中本有三毒涌沸在內，五蓋覆外，終不見道； 要心垢盡，乃知魂靈所從來，生死所趣向， 諸佛國土、道德所在耳。」 佛言：「夫為道者，譬如持炬火入冥室中， 其冥即滅而明猶在，學道見諦，愚癡都滅， 得無不見。」 佛言： 「吾何念念道？吾何行行道？吾何言言道？吾念諦道，不忽須臾也。」 佛言：「睹天地念非常，睹山川念非常， 睹万物形體豐熾念非常；執心如此，得道疾矣。」 佛言：「一日行，常念道、行道，遂得信根， 其福無量。」 佛言：「熟自念身中四大，名自有名都為無， 吾我者寄生，生亦不久，其事如幻耳。」 佛言：「人隨情欲求華名，譬如燒香， 眾人聞其香，然香以熏自燒；愚者貪流俗之名譽， 不守道真，華名危己之禍，其悔在後時。」 佛言：「財色之於人，譬如小兒貪刀刃之蜜， 甜不足一食之美，然有截舌之患也。」 佛言：「人繫於妻子、寶宅之患，甚於牢獄、桎梏、 鋃鐺。牢獄有原赦， 妻子情欲雖有虎口之禍，己猶甘心投焉，其罪無赦。」 佛言：「愛欲莫甚於色，色之為欲，其大無外。 賴有一矣，假其二，普天之民，無能為道者。」 佛言：「愛欲之於人，猶執炬火逆風而行。 愚者不釋炬，必有燒手之患。貪婬、恚怒、愚癡之毒， 處在人身，不早以道除斯禍者，必有危殃， 猶愚貪執炬，自燒其手也。」 天神獻玉女於佛，欲以試佛意、觀佛道。佛言： 「革囊眾穢，爾來何為？以可斯俗，難動六通。 去！吾不用爾。」天神踰敬佛，因問道意； 佛為解釋，即得須陀洹。 佛言：「夫為道者，猶木在水，尋流而行， 不左觸岸，亦不右觸岸；不為人所取，不為鬼神所遮， 不為洄流所住，亦不腐敗，吾保其入海矣。 人為道，不為情欲所惑，不為眾邪所誑， 精進無疑，吾保其得道矣。」 佛告沙門：「慎無信汝意，意終不可信。 慎無與色會，與色會即禍生。得阿羅漢道， 乃可信汝意耳。」 佛告諸沙門：「慎無視女人，若見無視。 慎無與言，若與言者，敕心正行，曰：『吾為沙門， 處于濁世，當如蓮花不為泥所污。老者以為母， 長者以為姊，少者為妹，幼者子，敬之以禮。』 意殊當諦惟觀，自頭至足自視內，彼身何有， 唯盛惡露諸不淨種，以釋其意矣。」 佛言：「人為道去情欲，當如草見火， 火來已卻。道人見愛欲，必當遠之。」 佛言：「人有患婬，情不止，踞斧刃上， 以自除其陰。佛謂之曰：『若斷陰不如斷心，心為功曹， 若止功曹，從者都息；邪心不止， 斷陰何益？斯須即死？』」佛言：「世俗倒見，如斯癡人。」 有婬童女與彼男誓，至期不來而自悔曰： 「欲吾知爾本，意以思想生，吾不思想爾， 即爾而不生。」佛行道聞之，謂沙門曰：「記之！ 此迦葉佛偈，流在俗間。」 佛言：「人從愛欲生憂，從憂生畏。無愛即無憂， 不憂即無畏。」 佛言：「人為道，譬如一人與萬人戰，被鉀、操兵、 出門欲戰，意怯膽弱乃自退走，或半道還， 或格鬥而死，或得大勝還國高遷。 夫人能牢持其心，精銳進行，不惑于流俗狂愚之言者， 欲滅惡盡，必得道矣。」 有沙門夜誦經甚悲，意有悔疑，欲生思歸。 佛呼沙門問之：「汝處于家將何修為？」 對曰： 「恒彈琴。」佛言：「絃緩何如？」曰：「不鳴矣。」 「絃急何如？」曰：「聲絕矣。」「急緩得中何如？」「諸音普悲。」 佛告沙門：「學道猶然，執心調適，道可得矣。」 佛言：「夫人為道，猶所鍛鐵漸深，棄去垢， 成器必好。學道以漸深，去心垢，精進就道。 暴即身疲，身疲即意惱，意惱即行退， 行退即修罪。」 佛言：「人為道亦苦，不為道亦苦。 惟人自生至老，自老至病，自病至死，其苦無量。 心惱積罪，生死不息，其苦難說。」 佛言：「夫人離三惡道得為人難；既得為人， 去女即男難；既得為男，六情完具難；六情已具， 生中國難；既處中國，值奉佛道難；既奉佛道， 值有道之君難，生菩薩家難；既生菩薩家， 以心信三尊、值佛世難。」 佛問諸沙門：「人命在幾間？」對曰：「在數日間。」 佛言：「子未能為道。」 復問一沙門：「人命在幾間？」 對曰：「在飯食間。」佛言：「子未能為道。」 復問一沙門：「人命在幾間？」對曰：「呼吸之間。」佛言： 「善哉！子可謂為道者矣。」 佛言：「弟子去，離吾數千里，意念吾戒必得道。 在吾左側，意在邪，終不得道。其實在行， 近而不行，何益萬分耶！」 佛言：「人為道，猶若食蜜，中邊皆甜。吾經亦爾， 其義皆快，行者得道矣。」 佛言：「人為道，能拔愛欲之根，譬如摘懸珠， 一一摘之，會有盡時。惡盡，得道也。」 佛言：「諸沙門行道，當如牛負，行深泥中，疲極， 不敢左右顧，趣欲離泥，以自蘇息。 沙門視情欲，甚於彼泥，直心念道可免眾苦。」 佛言：「吾視諸侯之位如過客， 視金玉之寶如礫石，視[疊*毛]素之好如弊帛。」
