T17n0784_四十二章經
大正藏第 17 冊 No. 0784 四十二章經
No. 784
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，於是道法流佈，處處修立佛寺。遠人伏化愿為臣妾者，不可稱數，國內清寧，含識之類蒙恩受賴於今不絕也。
佛言：「辭親出家為道，名曰沙門，常行二百五十戒，為四真道行，進志清凈，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，于彼得阿羅漢；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；愛慾斷者，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
【現代漢語翻譯】 現代漢語譯本
大正藏第 17 冊 No. 0784 四十二章經
No. 784
四十二章經
後漢西域沙門迦葉摩騰（Kāśyapa Mātanga，人名）共法蘭（Dharmaratna，人名）譯
昔日漢孝明皇帝夜裡夢見神人，身體呈現金色，頸項帶有日光，飛翔在宮殿之前，心中欣喜，非常喜悅。第二天早晨詢問群臣：『這是什麼神呢？』
有通曉事理的人傅毅（人名）說：『臣聽說天竺（印度古稱）有得道之人，號稱為佛（Buddha），能夠輕身飛翔，大概就是他的神靈吧。』
於是皇帝醒悟，就派遣使者張騫（人名）、羽林中郎將秦景（人名）、博士弟子王遵（人名）等十二人，到大月支國（Yuezhi，古國名）抄寫佛經四十二章。在第十四石函中開始建立佛塔寺廟，於是佛法開始流傳，到處修建佛寺。遠方的人心悅誠服，願意成為臣民，數不勝數，國內清平安寧，所有有意識的生命都蒙受恩澤，至今不絕。
佛（Buddha）說：『辭別親人出家修道，名為沙門（Śrāmaṇa，出家修道者），經常奉行二百五十條戒律，實踐四種真諦的修行，堅定志向，保持清凈，成就阿羅漢（Arhat，斷絕一切煩惱，達到最高修行果位的人）。阿羅漢（Arhat）能夠飛行變化，永住壽命，震動天地；其次是阿那含（Anāgāmin，不還果，不再返回欲界受生的人），阿那含（Anāgāmin）壽命終結后，魂靈上升到十九天，在那裡證得阿羅漢（Arhat）；其次是斯陀含（Sakṛdāgāmin，一來果，還要再來欲界受生一次的人），斯陀含（Sakṛdāgāmin）一上一下，就能證得阿羅漢（Arhat）；其次是須陀洹（Srotaāpanna，入流果，進入聖道之流的人），須陀洹（Srotaāpanna）經歷七次死亡七次出生，就能證得阿羅漢（Arhat）；斷絕愛慾的人，就像四肢被砍斷一樣，不再能使用它們。』
佛（Buddha）說：『剃除鬚髮，成為沙門（Śrāmaṇa），接受佛法，捨棄世俗資財，乞討食物以滿足生活所需，每天只吃一頓飯，在樹下住一晚，切記不要再次這樣做！使人愚昧昏聵的原因，就是愛和慾望。』
佛（Buddha）說：『眾生以十件事為善，也以十件事為惡。身三、口』 English version
Tripitaka Volume 17 No. 0784 Sutra of Forty-Two Chapters
No. 784
Sutra of Forty-Two Chapters
Translated by Śrāmaṇa Kāśyapa Mātanga and Dharmaratna from the Western Regions during the Later Han Dynasty
In the past, Emperor Xiaoming of the Han Dynasty dreamed of a divine being in the night, whose body was golden and whose neck had a halo of sunlight, flying before the palace. He was delighted and very pleased. The next morning, he asked his ministers, 'What god is this?'
Fu Yi, a knowledgeable man, said, 'I have heard that in Tianzhu (ancient India) there is one who has attained the Way, called Buddha, who can fly lightly. It is probably his spirit.'
Thereupon, the Emperor was enlightened and immediately sent envoys Zhang Qian, Qin Jing, the General of the Feathered Forest Guard, and Wang Zun, a disciple of the erudite, along with twelve others, to the Great Yuezhi Kingdom to transcribe the Sutra of Forty-Two Chapters. They began to erect pagodas and temples in the fourteenth stone casket, and thus the Dharma began to spread, and Buddhist temples were built everywhere. Countless people from afar submitted and were willing to become subjects. The country was peaceful and tranquil, and all sentient beings received grace and relied on it, which continues to this day.
The Buddha said, 'Renouncing one's family to leave home for the sake of the Way is called a Śrāmaṇa (monk). One constantly practices the two hundred and fifty precepts, cultivates the four noble truths, advances with a determined and pure mind, and becomes an Arhat (one who has extinguished all defilements and attained the highest state of liberation). An Arhat can fly and transform, abide in longevity, and shake the heavens and the earth. Next is an Anāgāmin (non-returner, one who does not return to the desire realm). When an Anāgāmin's life ends, their soul ascends to the nineteenth heaven, where they attain Arhatship. Next is a Sakṛdāgāmin (once-returner, one who returns to the desire realm only once more). A Sakṛdāgāmin, after one more birth, attains Arhatship. Next is a Srotaāpanna (stream-enterer, one who has entered the stream of the holy path). A Srotaāpanna, after seven deaths and seven births, attains Arhatship. One who has severed love and desire is like one whose four limbs have been cut off and can no longer use them.'
The Buddha said, 'Shaving one's head and beard to become a Śrāmaṇa, receiving the Dharma, renouncing worldly possessions, begging for enough to live on, eating one meal at midday, and lodging under a tree for one night—be careful not to do it again! What makes people foolish and ignorant are love and desire.'
The Buddha said, 'Sentient beings consider ten things to be good and also ten things to be evil. Three through the body, speech'
【English Translation】 Tripitaka Volume 17 No. 0784 Sutra of Forty-Two Chapters No. 784 Sutra of Forty-Two Chapters Translated by Śrāmaṇa Kāśyapa Mātanga and Dharmaratna from the Western Regions during the Later Han Dynasty In the past, Emperor Xiaoming of the Han Dynasty dreamed of a divine being in the night, whose body was golden and whose neck had a halo of sunlight, flying before the palace. He was delighted and very pleased. The next morning, he asked his ministers, 'What god is this?' Fu Yi, a knowledgeable man, said, 'I have heard that in Tianzhu (ancient India) there is one who has attained the Way, called Buddha, who can fly lightly. It is probably his spirit.' Thereupon, the Emperor was enlightened and immediately sent envoys Zhang Qian, Qin Jing, the General of the Feathered Forest Guard, and Wang Zun, a disciple of the erudite, along with twelve others, to the Great Yuezhi Kingdom to transcribe the Sutra of Forty-Two Chapters. They began to erect pagodas and temples in the fourteenth stone casket, and thus the Dharma began to spread, and Buddhist temples were built everywhere. Countless people from afar submitted and were willing to become subjects. The country was peaceful and tranquil, and all sentient beings received grace and relied on it, which continues to this day. The Buddha said, 'Renouncing one's family to leave home for the sake of the Way is called a Śrāmaṇa (monk). One constantly practices the two hundred and fifty precepts, cultivates the four noble truths, advances with a determined and pure mind, and becomes an Arhat (one who has extinguished all defilements and attained the highest state of liberation). An Arhat can fly and transform, abide in longevity, and shake the heavens and the earth. Next is an Anāgāmin (non-returner, one who does not return to the desire realm). When an Anāgāmin's life ends, their soul ascends to the nineteenth heaven, where they attain Arhatship. Next is a Sakṛdāgāmin (once-returner, one who returns to the desire realm only once more). A Sakṛdāgāmin, after one more birth, attains Arhatship. Next is a Srotaāpanna (stream-enterer, one who has entered the stream of the holy path). A Srotaāpanna, after seven deaths and seven births, attains Arhatship. One who has severed love and desire is like one whose four limbs have been cut off and can no longer use them.' The Buddha said, 'Shaving one's head and beard to become a Śrāmaṇa, receiving the Dharma, renouncing worldly possessions, begging for enough to live on, eating one meal at midday, and lodging under a tree for one night—be careful not to do it again! What makes people foolish and ignorant are love and desire.' The Buddha said, 'Sentient beings consider ten things to be good and also ten things to be evil. Three through the body, speech'
四、意三。身三者：殺、盜、淫；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，反在於彼。」
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
【現代漢語翻譯】 現代漢語譯本： 四、意三。身三者：殺（殺生）、盜（偷盜）、淫（邪淫）；口四者：兩舌（挑撥離間）、惡罵（惡語傷人）、妄言（說謊）、綺語（花言巧語）；意三者：嫉（嫉妒）、恚（嗔恨）、癡（愚癡），不信三尊（佛、法、僧），以邪為真。優婆塞（在家男居士）行五事（不殺生、不偷盜、不邪淫、不妄語、不飲酒），不懈退，至十事（五戒加上不塗飾香鬘、不歌舞戲樂、不坐臥高廣大床、不非時食、不蓄金銀財寶），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（慈、悲、喜、舍）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
【English Translation】 English version: Four, the three of intention. The three of body are: killing, stealing, and sexual misconduct; the four of speech are: divisive speech, harsh speech, false speech, and frivolous speech; the three of intention are: jealousy, anger, and ignorance, disbelieving in the Three Jewels (Buddha, Dharma, Sangha), and taking the false as true. An Upasaka (layman) who practices the five precepts (not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants) without懈怠退轉, up to the ten precepts (the five precepts plus not adorning oneself with garlands or perfumes, not attending singing or dancing performances, not using high or luxurious beds, not eating at improper times, and not hoarding gold or silver treasures), will surely attain enlightenment.
The Buddha said, 'If a person has many faults and does not repent, but abruptly stops his mind, the sins will return to his body, like water returning to the sea, naturally becoming deep and vast. If one knows their evil and corrects their faults to gain goodness, the sins will diminish day by day, and they will eventually attain enlightenment.'
The Buddha said, 'If people foolishly think I am not good, I will protect and help them with the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). If they repeatedly come with evil, I will repeatedly respond with good. The energy of blessings and virtue is always here; the energy of harm and great calamity will return to them.'
Someone heard that the Buddha's way upholds great benevolence and compassion, responding to evil with good, so they came to scold him. The Buddha remained silent and did not answer, pitying their ignorance, delusion, madness, and foolishness. When the scolding stopped, the Buddha asked, 'If you offer a gift to someone, and they do not accept it, does the gift still belong to you?' The person replied, 'It is taken back.' The Buddha said, 'Now you scold me, and I do not accept it either. You take it back yourself, and the calamity will befall you! It is like an echo responding to a sound, or a shadow following a form, ultimately inescapable. Be careful not to do evil.'
The Buddha said, 'When an evil person harms a virtuous person, it is like spitting upwards at the sky. The spit does not defile the sky but instead defiles oneself. It is like throwing dust against the wind; the dust does not defile the other person but instead falls on oneself. A virtuous person cannot be harmed; the calamity will surely destroy oneself.'
The Buddha said, 'When a person cultivates the Way, they must strive for universal love, universal compassion, and giving. There is no greater giving than giving virtue. Upholding one's aspirations and practicing the Way brings great blessings. Seeing others giving to the Way and assisting them with joy also brings blessings and rewards.'
Someone questioned, 'Will their blessings not be diminished?'
The Buddha said, 'It is like a torch. Thousands of people each come with their own torches, take fire from it, cook food, and dispel darkness. The original torch remains the same, and the blessings are the same as well.'
The Buddha said, 'Feeding a hundred ordinary people is not as good as feeding one good person; feeding a thousand good people is not as good as'
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——學愿求佛，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：貧窮佈施難、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。」
佛言：「人懷愛慾不見道，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；愛慾交錯，心中為濁，故不見道；水澄穢除，清凈無垢，即自見形。猛火著釜下，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
【現代漢語翻譯】 現代漢語譯本：供養持五戒的一人，不如供養一位須陀洹（Sotapanna，入流果），供養一百萬個須陀洹，不如供養一位斯陀含（Sakadagami，一來果），供養一千萬個斯陀含，不如供養一位阿那含（Anagami，不還果），供養一億個阿那含，不如供養一位阿羅漢（Arahat，無學果），供養十億個阿羅漢，不如供養一位辟支佛（Pratyekabuddha，緣覺佛），供養一百億個辟支佛，不如用三尊（佛、法、僧）的教義度化自己一世的父母雙親，教化千億個父母雙親，不如供養一位佛——這是爲了學習發願成佛，想要救濟眾生啊。供養善人福報最深重，凡人侍奉天地鬼神，不如孝順自己的父母，父母雙親是最神聖的。
佛說：『天下有五件難事：貧窮的人佈施難，豪門貴族學道難，面臨死亡卻不死難，能夠見到佛經難，出生在有佛出世的時代難。』
有沙門問佛：『通過什麼因緣可以得道？怎樣才能知道宿命？』
佛說：『道沒有形狀，知道了也沒有益處，一定要堅守志向修行；譬如打磨鏡子，污垢去除，光明存在，自然就能看見自己的形象，斷除慾望，守護空性，就能見到道的真諦，知道宿命了。』
佛說：『什麼叫做善？唯有修行才是善。什麼叫做最大？志向與道相合最大。什麼叫做多力？忍辱最為強健，能忍辱的人沒有怨恨，必定被人尊敬。什麼叫做最明？心中污垢去除、惡行消滅，內心清凈沒有瑕疵；在天地產生之前，直到今天，十方所有，未曾顯現的萌芽，都能無所不知、無所不見、無所不聞，得到一切智慧，可以稱得上是明瞭。』
佛說：『人懷有愛慾就見不到道，譬如渾濁的水，把五彩的顏料投進去，用力攪動它，眾人一起到水邊觀看，沒有人能夠看到自己的影子；愛慾交織錯亂，心中變得渾濁，所以見不到道；水澄清了，污穢去除，清凈沒有污垢，自然就能看見自己的形象。猛火在鍋下燃燒，鍋中的水沸騰跳躍，用布蓋在上面，眾生照看，也沒有人能夠看到自己的影子；心中原本就有貪嗔癡三毒涌動沸騰』
【English Translation】 English version: Offering food to one person who observes the five precepts is not as meritorious as offering food to one Sotapanna (stream-enterer). Offering food to one million Sotapannas is not as meritorious as offering food to one Sakadagami (once-returner). Offering food to ten million Sakadagamis is not as meritorious as offering food to one Anagami (non-returner). Offering food to one hundred million Anagamis is not as meritorious as offering food to one Arhat (worthy one). Offering food to ten hundred million Arhats is not as meritorious as offering food to one Pratyekabuddha (solitary Buddha). Offering food to one hundred hundred million Pratyekabuddhas is not as meritorious as guiding one's parents of this lifetime with the teachings of the Three Jewels (Buddha, Dharma, Sangha). Guiding one thousand hundred million parents is not as meritorious as offering food to one Buddha—this is because of the vow to learn to become a Buddha and the desire to save all sentient beings. Offering food to virtuous people brings the deepest and most profound blessings. Ordinary people serve heaven, earth, ghosts, and spirits, but it is better to be filial to one's parents, for parents are the most divine.
The Buddha said, 'There are five difficult things in the world: it is difficult for the poor to give alms, it is difficult for the rich and noble to study the Way, it is difficult to avoid death when facing one's fate, it is difficult to encounter the Buddhist scriptures, and it is difficult to be born in an age when a Buddha appears in the world.'
A Shramana (ascetic) asked the Buddha, 'By what causes and conditions can one attain the Way? How can one know one's past lives?'
The Buddha said, 'The Way has no form, and knowing it is of no benefit. One must uphold one's aspirations and practice diligently. It is like polishing a mirror: when the dirt is removed, the brightness remains, and one will naturally see one's own reflection. Cut off desires and guard emptiness, and one will see the truth of the Way and know one's past lives.'
The Buddha said, 'What is good? Only practicing the Way is good. What is greatest? The union of aspiration and the Way is greatest. What is most powerful? Patience is the strongest. One who is patient has no resentment and will surely be respected by others. What is most clear? When the defilements of the mind are removed and evil deeds are extinguished, the inner being is pure and without blemish. Before heaven and earth existed, until today, in all directions, everything that exists, even the unmanifested seeds, can be known, seen, and heard without exception. Attaining all wisdom can be called clarity.'
The Buddha said, 'People who harbor love and desire cannot see the Way. It is like muddy water: if you throw five colors into it and vigorously stir it, when people come to the water's edge to look, no one can see their reflection. Love and desire are intertwined and confused, making the mind turbid, so one cannot see the Way. When the water is clear and the impurities are removed, pure and without defilement, one will naturally see one's own reflection. If a fierce fire is burning under a pot, causing the water inside to boil and leap, and a cloth is placed over it, when sentient beings look at it, no one can see their reflection. In the mind, there are originally the three poisons of greed, anger, and ignorance surging and boiling.'
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：「吾何唸唸道？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，睹萬物形體豐熾念非常；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：「人隨情慾求華名，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，妻子情慾雖有虎口之禍，己猶甘心投焉，其罪無赦。」
佛言：「愛慾莫甚於色，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：「愛慾之於人，猶執炬火逆風而行。愚者不釋炬，必有燒手之患。貪淫、恚怒、愚癡之
【現代漢語翻譯】 現代漢語譯本： 『內心被五蓋（五種障礙修行的負面心理狀態）所覆蓋，外在又受其影響，最終無法見到真理之道；只有當內心的污垢完全清除，才能知道靈魂從何而來，死後將去向何方，以及諸佛（Buddha）的國土、道德的所在。』
佛（Buddha）說：『致力於修行的人，就像拿著火炬進入黑暗的房間，黑暗立刻消失，光明依然存在。學習佛道，領悟真諦，愚癡就會完全消滅，這樣還有什麼不能看見的呢？』
佛（Buddha）說：『我何時不在思念道？我何時不在踐行道？我何時不在言說道？我所思念的是真實的道，一刻也不敢疏忽。』
佛（Buddha）說：『看到天地，要想到無常；看到山川，要想到無常；看到萬物的形體豐盛，要想到無常。如果能這樣執持內心，得道就快了。』
佛（Buddha）說：『一天之中，常常思念道、踐行道，就能獲得信根（信仰的根基），其福報是無量的。』
佛（Buddha）說：『要仔細地反思自身中的地、水、火、風四大元素，名字只是虛名，一切都終將歸於空無。所謂的「我」只是寄生之物，生命也長久不了，這一切都如夢幻一般。』
佛（Buddha）說：『人們隨著情慾追求虛華的名聲，就像燒香一樣，眾人聞到香味，但香卻因燃燒而自我消耗。愚蠢的人貪圖世俗的虛名，不堅守真道，虛華的名聲會帶來危及自身的災禍，後悔莫及。』
佛（Buddha）說：『錢財和美色對於人來說，就像小孩子貪吃刀刃上的蜂蜜，那點甜味不足以滿足一頓飯的需求，卻有割傷舌頭的危險。』
佛（Buddha）說：『人被妻子和房屋的憂患所束縛，比被關在牢獄、戴上腳鐐手銬還要嚴重。牢獄之災還有被赦免的機會，而對於妻子和情慾，即使有如虎口般的危險，人們仍然甘心投入，這種罪過是無法赦免的。』
佛（Buddha）說：『愛慾沒有比（此處原文可能缺失，指代性慾）更強烈的了，（此處原文可能缺失，指代性慾）這種慾望，其大無邊。幸好只有一種，如果增加到兩種，那麼普天之下的人，就沒有能修道的人了。』
佛（Buddha）說：『愛慾對於人來說，就像拿著火炬逆風而行。愚蠢的人不放下火炬，必然有燒手的禍患。貪圖淫慾、嗔恚憤怒、愚癡』
【English Translation】 English version: 'Being inwardly covered by the Five Hindrances (five negative mental states that obstruct practice) and outwardly influenced by them, one ultimately cannot see the path to truth. Only when the defilements of the mind are completely cleared can one know where the soul comes from, where it goes after death, and where the lands of all Buddhas (Buddha), and morality are located.'
The Buddha (Buddha) said, 'One who strives for the path is like holding a torch into a dark room; the darkness immediately vanishes, and the light remains. By studying the Buddha's path and realizing the truth, ignorance will be completely extinguished, so what is there that one cannot see?'
The Buddha (Buddha) said, 'When do I not contemplate the path? When do I not practice the path? When do I not speak of the path? What I contemplate is the true path, and I dare not neglect it for even a moment.'
The Buddha (Buddha) said, 'When you see the heavens and earth, contemplate impermanence; when you see mountains and rivers, contemplate impermanence; when you see the abundant forms of all things, contemplate impermanence. If you hold your mind in this way, you will quickly attain the path.'
The Buddha (Buddha) said, 'If one practices the path and contemplates the path constantly throughout the day, one will obtain the root of faith (the foundation of belief), and its blessings will be immeasurable.'
The Buddha (Buddha) said, 'Carefully reflect on the four great elements of earth, water, fire, and wind within the body. Names are merely empty labels, and everything will ultimately return to emptiness. The so-called 'self' is merely a parasitic existence, and life will not last long. All of this is like a dream.'
The Buddha (Buddha) said, 'People pursue superficial fame according to their desires, like burning incense. Others smell the fragrance, but the incense consumes itself in the burning. Foolish people crave worldly fame and do not uphold the true path. Superficial fame brings disaster that endangers oneself, and regret will come later.'
The Buddha (Buddha) said, 'Wealth and beauty are to people like honey on the edge of a knife for a child. The sweetness is not enough to satisfy a meal, but there is the danger of cutting the tongue.'
The Buddha (Buddha) said, 'People are bound by the worries of wives and possessions more severely than by prisons, shackles, and fetters. There is a chance of pardon from prison, but even though there is danger like a tiger's mouth in wives and desires, people still willingly throw themselves in, and this sin is unforgivable.'
The Buddha (Buddha) said, 'There is no desire stronger than * (original text possibly missing, referring to sexual desire). The desire of * (original text possibly missing, referring to sexual desire) is boundless. Fortunately, there is only one; if it were increased to two, then no one in the world would be able to cultivate the path.'
The Buddha (Buddha) said, 'Desire is to people like holding a torch and walking against the wind. If a foolish person does not release the torch, there will inevitably be the misfortune of burning their hand. Greed for lust, anger, and ignorance'
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。」
天神獻玉女于佛，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。」天神逾敬佛，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，不為情慾所惑，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，彼身何有，唯盛惡露諸不凈種，以釋其意矣。」
佛言：「人為道去情慾，當如草見火，火來已卻。道人見愛慾，必當遠之。」
佛言：「人有患淫，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，
【現代漢語翻譯】 現代漢語譯本：佛說：『毒害存在於人的身體里，如果不及時用正道去除這種禍患，必定會有危險和災殃，就像愚蠢的人貪婪地拿著火炬，最終燒傷自己的手一樣。』 天神向佛獻上玉女，想要以此來試探佛的意志、觀察佛的道行。佛說：『這革囊里裝滿了各種污穢之物，你來這裡做什麼？或許可以迷惑世俗之人，但難以動搖已證得六神通之人。走吧！我不需要你。』天神更加敬佩佛，因此向佛請教道義；佛為他解釋，天神立刻證得了須陀洹（Srotapanna，入流果）。 佛說：『修道之人，就像木頭在水中，順著水流而行，不向左邊觸碰岸邊，也不向右邊觸碰岸邊；不被人所撈取，不被鬼神所阻礙，不被迴旋的水流所停留，也不會腐爛，我保證它能進入大海。人修道，不被情慾所迷惑，不被各種邪說所欺騙，精進不疑，我保證他能得道。』 佛告誡沙門（Sramana，出家修道者）：『千萬不要相信你自己的想法，你的想法最終是不可信的。千萬不要與美色相會，與美色相會就會產生禍患。只有證得阿羅漢（Arhat，斷盡煩惱的聖者）的果位，才可以相信你自己的想法。』 佛告誡各位沙門：『千萬不要看女人，如果看見了就當沒看見。千萬不要和女人說話，如果一定要說話，就要約束自己的心，端正自己的行為，心裡想：『我是一個沙門，身處於污濁的世間，應當像蓮花一樣不被泥土所污染。年老的女人，就把她當作母親；年長的女人，就把她當作姐姐；年輕的女人，就把她當作妹妹；年幼的女人，就把她當作女兒，以禮敬待她們。』如果心意有所不同，應當仔細地觀察，從頭到腳地觀察自己的身體內部，這身體里有什麼呢？只有盛滿了惡臭的污垢和各種不乾淨的東西，用這種方式來平息自己的邪念。』 佛說：『人修道要去除情慾，應當像草遇到火一樣，火來了就立刻退避。修道之人見到愛慾，一定要遠離它。』 佛說：『有人生病，病痛不止，就坐在斧子的刀刃上，想要用這種方式來割除自己的陰部。佛對他說：『如果斷除陰部不如斷除心念，心念是罪惡的幫兇，如果能止息心念，所有的惡行都會停止；邪惡的心念不止息，斷除陰部有什麼用呢？很快就會死去！』』佛說：『世俗之人顛倒錯亂。』
【English Translation】 English version: The Buddha said, 'Poison resides in the human body. If one does not quickly eliminate this calamity with the proper path, there will surely be danger and misfortune, just like a foolish person greedily holding a torch, ultimately burning their own hand.' A celestial being offered a jade maiden to the Buddha, wanting to test the Buddha's will and observe the Buddha's path. The Buddha said, 'This leather bag is filled with all kinds of filth. What are you doing here? Perhaps you can deceive worldly people, but it is difficult to shake those who have attained the six supernormal powers. Go away! I do not need you.' The celestial being became even more respectful of the Buddha, and therefore asked the Buddha about the meaning of the path. The Buddha explained it to him, and the celestial being immediately attained Srotapanna (須陀洹, Stream-enterer). The Buddha said, 'A person who cultivates the path is like wood in water, moving along with the current, not touching the bank on the left, nor touching the bank on the right; not being taken by people, not being obstructed by ghosts and spirits, not being stopped by swirling currents, nor decaying. I guarantee that it will enter the sea. A person who cultivates the path is not confused by emotions and desires, not deceived by various heresies, advancing diligently without doubt. I guarantee that they will attain the path.' The Buddha cautioned the Sramana (沙門, ascetic): 'Never trust your own mind, your mind is ultimately untrustworthy. Never associate with beauty, associating with beauty will bring misfortune. Only when you have attained the state of Arhat (阿羅漢, one who has extinguished all afflictions) can you trust your own mind.' The Buddha cautioned all the Sramanas: 'Never look at women, if you see them, act as if you do not see them. Never speak to women, if you must speak to them, restrain your mind and correct your behavior, thinking in your heart: 'I am a Sramana, living in a turbid world, I should be like a lotus flower, not stained by mud. Treat older women as mothers, older women as elder sisters, younger women as younger sisters, and young children as daughters, treating them with respect.' If your mind is different, you should carefully observe, from head to toe, observe your own body internally. What is in this body? Only filled with foul-smelling filth and all kinds of unclean things, use this method to calm your evil thoughts.' The Buddha said, 'A person who cultivates the path must remove emotions and desires, like grass seeing fire, retreating immediately when the fire comes. A person who cultivates the path, upon seeing love and desire, must stay far away from it.' The Buddha said, 'There was a person who was sick, and the pain did not stop, so he sat on the blade of an axe, wanting to use this method to cut off his genitals. The Buddha said to him: 'If cutting off the genitals is not as good as cutting off the mind, the mind is the accomplice of evil, if you can stop the mind, all evil deeds will stop; if the evil mind does not stop, what is the use of cutting off the genitals? You will die soon!'' The Buddha said, 'Worldly people are upside down and confused.'
如斯癡人。」
有淫童女與彼男誓，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：「人從愛慾生憂，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：「汝處於家將何修為？」
對曰：「恒彈琴。」佛言：「弦緩何如？」曰：「不鳴矣。」「弦急何如？」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
【現代漢語翻譯】 『真是個愚癡的人。』
有一個淫蕩的少女與一個男子盟誓，到了約定的日期男子沒有來，少女於是後悔說：『想要我知道你的本來面目，是因為我思念你而生出你，如果我不思念你，你就不會產生。』 佛陀在路上行走時聽到了這件事，告訴沙門（Śrāmaṇa，出家修道者）說：『記住這件事！這是迦葉佛（Kāśyapa Buddha）的偈語，流傳在民間。』
佛陀說：『人因為愛慾而產生憂愁，因為憂愁而產生恐懼。沒有愛慾就沒有憂愁，沒有憂愁就沒有恐懼。』
佛陀說：『人為求道，譬如一個人與萬人作戰，穿上鎧甲、拿著兵器、出門想要作戰，如果意志怯懦、膽量弱小就會自己退走，或者半路返回，或者格鬥而死，或者獲得大勝后回國得到高官厚祿。人如果能牢固地保持他的心，精進銳利地前進，不被世俗狂妄愚蠢的言論所迷惑，想要滅盡惡業，必定能夠得道。』
有一個沙門（Śrāmaṇa，出家修道者）夜晚誦經時非常悲傷，心中有後悔和疑慮，想要產生回家的念頭。佛陀叫來沙門問他：『你沒出家時在家中是做什麼的？』
沙門回答說：『經常彈琴。』 佛陀說：『琴絃鬆弛了會怎麼樣？』 沙門回答說：『就不能發出聲音了。』 『琴絃拉得太緊了會怎麼樣？』 沙門回答說：『聲音就會斷絕。』 『琴絃調到不鬆不緊怎麼樣？』 沙門回答說：『各種聲音都能普遍地表達出來。』 佛陀告訴沙門：『學道也是這樣，保持心境的平和適中，道就可以得到了。』
佛陀說：『人為求道，就像冶煉鋼鐵一樣，逐漸深入，去除雜質，製成的器物必定精良。學道也要逐漸深入，去除心中的污垢，精進就能成就道業。如果過於急躁就會身體疲憊，身體疲憊就會心意煩惱，心意煩惱就會行為退步，行為退步就會造作罪業。』
佛陀說：『人為求道是苦，不為求道也是苦。人從出生到衰老，從衰老到生病，從生病到死亡，其中的痛苦是無量的。心中煩惱，積累罪業，生死輪迴沒有止息，其中的痛苦難以言說。』
佛陀說：『人脫離三惡道而得到人身是很難的；已經得到人身，從女身轉為男身是很難的；已經得到男身，六根完好具足
【English Translation】 『Such a foolish person.』
There was a lewd girl who made a vow with a man, but when the appointed time arrived, he did not come, and she regretted it, saying: 『If I want to know your true nature, it is because I think of you that you are born. If I do not think of you, then you will not be born.』 The Buddha, walking on the road, heard this and said to the Śrāmaṇa (沙門, ascetic): 『Remember this! This is a verse of Kāśyapa Buddha (迦葉佛), circulating among the common people.』
The Buddha said: 『People generate sorrow from love and desire, and fear from sorrow. Without love, there is no sorrow; without sorrow, there is no fear.』
The Buddha said: 『A person striving for the Way is like a man fighting against ten thousand. He puts on armor, takes up weapons, and goes out to fight. If his will is timid and his courage weak, he will retreat on his own, or return halfway, or die in battle, or win a great victory and return to his country to receive high rank and generous rewards. If a person can firmly hold his mind, advance with vigor and sharpness, and not be deluded by the wild and foolish words of the common people, if he wishes to extinguish evil completely, he will surely attain the Way.』
There was a Śrāmaṇa (沙門, ascetic) who recited scriptures at night with great sorrow, his mind filled with regret and doubt, wanting to return home. The Buddha called the Śrāmaṇa and asked him: 『What did you do at home before you left the household life?』
He replied: 『I often played the lute.』 The Buddha said: 『What happens when the strings are loose?』 He replied: 『They will not sound.』 『What happens when the strings are too tight?』 He replied: 『The sound will be cut off.』 『What happens when the strings are neither too tight nor too loose?』 He replied: 『All kinds of sounds can be expressed universally.』 The Buddha told the Śrāmaṇa: 『Learning the Way is the same. Maintain a balanced and harmonious mind, and the Way can be attained.』
The Buddha said: 『A person striving for the Way is like forging iron, gradually going deeper, removing impurities, and the finished vessel will surely be excellent. Learning the Way should also gradually deepen, removing the defilements of the mind, and diligent progress will lead to the accomplishment of the Way. If one is too hasty, the body will become weary; if the body becomes weary, the mind will become troubled; if the mind becomes troubled, actions will regress; if actions regress, one will create sins.』
The Buddha said: 『Striving for the Way is suffering, and not striving for the Way is also suffering. From birth to old age, from old age to sickness, from sickness to death, the suffering is immeasurable. The mind is troubled, sins accumulate, and the cycle of birth and death does not cease; the suffering is difficult to describe.』
The Buddha said: 『It is difficult for a person to escape the three evil realms and attain human form; having attained human form, it is difficult to transform from a female body to a male body; having attained a male body, it is difficult to have the six senses complete and perfect.』
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，能拔愛慾之根，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。沙門視情慾，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，視㲲素之好如弊帛。」
四十二章經
【現代漢語翻譯】 現代漢語譯本：佛說：『有六種困難：具足六根（六情）卻生於邊地是困難的；已經生於中國（中國指文化中心），遇到信奉佛法的人是困難的；已經信奉佛法，遇到有道的君主是困難的；生於菩薩之家是困難的；已經生於菩薩之家，以真心信仰佛、法、僧三寶（三尊），又恰逢佛陀住世是困難的。』
佛問各位沙門（shamen，出家修道的人）：『人的生命有多長？』回答說：『在幾天之間。』佛說：『你還不能算是悟道。』
又問一位沙門：『人的生命有多長？』回答說：『在吃一頓飯的時間。』佛說：『你還不能算是悟道。』
又問一位沙門：『人的生命有多長？』回答說：『在呼吸之間。』佛說：『說得好！你可以說是悟道的人了。』
佛說：『弟子離開我幾千里，如果心裡想著我的教戒，必定可以得道。即使在我左側，心裡想著邪念，終究不能得道。關鍵在於行動，離得近而不去實行，又有什麼用呢！』
佛說：『人為求道，就像吃蜜，從中間到邊緣都是甜的。我的經典也是這樣，其中的道理都令人喜悅，修行的人就能得道。』
佛說：『人為求道，能夠拔除愛慾的根源，譬如摘取懸掛的珍珠，一顆一顆地摘，總會有摘完的時候。惡念斷盡，就能得道。』
佛說：『各位沙門修行，應當像牛拉車，行走在深深的泥濘中，疲憊至極，不敢左右顧盼，只想儘快離開泥濘，以便休息。沙門看待情慾，要比那泥濘更加可怕，以正直的心念道，才能免除各種痛苦。』
佛說：『我看諸侯的地位如同過客，看金玉珠寶如同瓦礫，看華麗的絲綢如同破布。』
《四十二章經（Sishier Zhang Jing）》
【English Translation】 English version: The Buddha said: 'There are six difficulties: It is difficult to be born in a remote area with the six senses (liuqing) intact; having been born in China (Zhongguo, referring to the cultural center), it is difficult to encounter someone who believes in the Buddha's teachings; having believed in the Buddha's teachings, it is difficult to encounter a virtuous ruler; it is difficult to be born into a Bodhisattva's (Pusa) family; having been born into a Bodhisattva's family, it is difficult to sincerely believe in the Three Jewels (San Zun) of Buddha, Dharma, and Sangha, and to coincide with the Buddha's presence in the world.'
The Buddha asked the Shamen (Shamen, monks who have left home to cultivate the Way): 'How long is a person's life?' They replied: 'Within a few days.' The Buddha said: 'You cannot be said to have attained enlightenment.'
He asked another Shamen: 'How long is a person's life?' He replied: 'Within the time it takes to eat a meal.' The Buddha said: 'You cannot be said to have attained enlightenment.'
He asked another Shamen: 'How long is a person's life?' He replied: 'Within a breath.' The Buddha said: 'Excellent! You can be said to have attained enlightenment.'
The Buddha said: 'If a disciple leaves me thousands of miles away, if he keeps my precepts in mind, he will surely attain enlightenment. Even if he is on my left side, if he has evil thoughts in his mind, he will never attain enlightenment. The key lies in action; what is the use of being near but not acting!'
The Buddha said: 'A person who seeks the Way is like eating honey, which is sweet from the middle to the edge. My scriptures are also like this, their meanings are all delightful, and those who practice them will attain enlightenment.'
The Buddha said: 'A person who seeks the Way can uproot the source of love and desire, just like picking hanging pearls, picking them one by one, there will be a time when they are all picked. When evil thoughts are exhausted, one can attain enlightenment.'
The Buddha said: 'When you Shamen practice the Way, you should be like an ox pulling a cart, walking in deep mud, extremely tired, not daring to look left or right, only wanting to get out of the mud as soon as possible in order to rest. Shamen should regard lust as even more terrible than that mud; with a sincere heart, thinking of the Way can avoid all suffering.'
The Buddha said: 'I regard the positions of princes as passing guests, I regard gold and jade treasures as gravel, and I regard fine silk as tattered cloth.'
Sutra of Forty-Two Chapters (Sishier Zhang Jing)