T39n1794_注四十二章經
大正藏第 39 冊 No. 1794 注四十二章經
No. 1794 [cf. No. 784]
佛教西來玄化應運略錄
宋正議大夫安國軍節度使開國侯程輝編
準五分律說。釋迦牟尼佛。生中印土迦維羅城剎帝利家。父名白凈飯王。母號摩耶。右脅而生紫磨金色不紹王位。十九逾城至雪山中。六年苦行日食麻麥。又至象頭山學不用處定。三年知非遂舍。又至郁頭藍學非想定。三年知非亦舍。即以無心意而受行。悉摧伏諸外道。世尊時年三十。於二月八日明星出時成等正覺。于鹿野苑中。度憍陳如等五人。為教興之始也。又準周書異記說。周昭王二十四年甲寅歲四月八日。有光來照殿前。王問太史蘇由。對曰。西方當有大聖人生。后一千年教流此土。至後漢孝明帝永平七年正月十五日。帝夜夢金人身長丈六赫奕如日。來詣殿前曰。聲教流傳此土。帝旦集群臣令占所夢。時通人傅毅對曰。臣覽周書異記云。西方有大聖人出世。滅后千載當有聲教流傳此土。陛下所夢將必是乎。帝遂遣王遵等一十八人。西訪佛法至月氏國。遇摩騰竺法蘭二菩薩。將白㲲上畫釋迦像及四十二章經一卷載以白馬。同回洛陽。時永平十年丁卯十二月三十日也。因以騰蘭譯經之所名白馬寺。后六年摧伏
【現代漢語翻譯】 現代漢語譯本： 大正藏第 39 冊 No. 1794 注四十二章經
No. 1794 [cf. No. 784]
佛教西來玄化應運略錄
宋正議大夫安國軍節度使開國侯程輝編
依據《五分律》所說，釋迦牟尼佛（釋迦牟尼佛陀）生於中印度迦維羅城（Kapilavastu）的剎帝利（Kshatriya）家。他的父親名叫白凈飯王（Śuddhodana），母親名為摩耶（Māyā）。佛陀從母親的右脅降生，身呈紫磨金色，不繼承王位。十九歲時，他離開城市，前往雪山中，進行了六年的苦行，每天只吃麻和麥。之後，他又到象頭山學習不用處定（Ākiñcaññāyatana），三年後，他意識到這不是正道，於是放棄了。他又到郁頭藍（Udraka Rāmaputra）處學習非想定（N』eva Saññā N』asaññāyatana），三年後，他也意識到這不是正道，於是也放棄了。他以無心意的狀態修行，完全摧伏了各種外道。世尊（Bhagavan）當時三十歲，在二月八日，當明星出現時，證得了等正覺（Sammasambuddha）。在鹿野苑（Sarnath）中，度化了憍陳如（Kauṇḍinya）等五人，這是佛教興起的開端。
又根據《周書異記》所說，周昭王二十四年甲寅年四月八日，有光芒照耀殿前。昭王詢問太史蘇由，蘇由回答說：『西方應當有大聖人降生，一千年后，他的教法將流傳到此地。』到了後漢孝明帝永平七年正月十五日，皇帝夜裡夢見金人，身高一丈六尺，光芒四射如同太陽，來到殿前說：『我的聲教將流傳到此地。』皇帝早上召集群臣，讓他們佔卜所夢。當時通人傅毅回答說：『我讀過《周書異記》，其中記載西方有大聖人出世，滅度后一千年，他的聲教將流傳到此地。陛下所夢恐怕就是這件事吧。』於是，皇帝派遣王遵等十八人，向西去尋訪佛法，到達月氏國（Yuezhi）。在那裡，他們遇到了摩騰（Kāśyapa Mātanga）和竺法蘭（Dharmaratna）兩位菩薩，他們用白㲲畫了釋迦像，以及《四十二章經》一卷，用白馬馱著，一同返回洛陽。當時是永平十年丁卯年十二月三十日。因為摩騰和竺法蘭翻譯佛經的地方，所以命名為白馬寺。之後六年，摧伏了。
【English Translation】 English version: Taisho Tripitaka Volume 39 No. 1794 Commentary on the Sutra of Forty-Two Chapters
No. 1794 [cf. No. 784]
A Brief Record of the Mysterious Transformation and Timely Arrival of Buddhism from the West
Compiled by Cheng Hui, Grand Master of the Court of Imperial Sacrifices, Military Commissioner of Anguo Army, and Founding Marquis
According to the Vinaya-pitaka of the Five Divisions, Shakyamuni Buddha (Śākyamuni Buddha) was born in Kapilavastu (Kapilavastu) in Central India, into a Kshatriya (Kshatriya) family. His father was named King Śuddhodana (Śuddhodana), and his mother was named Māyā (Māyā). The Buddha was born from his mother's right side, with a body of purple-gold color, and did not inherit the throne. At the age of nineteen, he left the city and went to the Himalayas, where he practiced asceticism for six years, eating only sesame and wheat each day. Later, he went to Elephant Head Mountain to study the state of 'no-thing-ness' (Ākiñcaññāyatana). After three years, he realized it was not the right path and abandoned it. He then went to Udraka Rāmaputra (Udraka Rāmaputra) to study the state of 'neither perception nor non-perception' (N』eva Saññā N』asaññāyatana). After three years, he realized it was not the right path and abandoned it as well. He practiced with a mind free from intentions, completely subduing all the heretics. The World-Honored One (Bhagavan) was thirty years old at the time, and on the eighth day of the second month, when the morning star appeared, he attained complete and perfect enlightenment (Sammasambuddha). In the Deer Park (Sarnath), he liberated Kauṇḍinya (Kauṇḍinya) and the other five, which marked the beginning of the rise of Buddhism.
Furthermore, according to the 'Record of Strange Events in the Zhou Dynasty,' on the eighth day of the fourth month of the year Jia-yin, the twenty-fourth year of King Zhao of Zhou, a light shone in front of the palace. King Zhao asked the Grand Historian Su You, who replied, 'A great sage should be born in the West, and after a thousand years, his teachings will spread to this land.' In the seventh year of the Yongping era of Emperor Xiaoming of the Later Han Dynasty, on the fifteenth day of the first month, the emperor dreamed of a golden man, sixteen feet tall, radiant like the sun, who came before the palace and said, 'My teachings will spread to this land.' In the morning, the emperor summoned his ministers and ordered them to interpret the dream. At that time, the scholar Fu Yi replied, 'I have read the 'Record of Strange Events in the Zhou Dynasty,' which records that a great sage will be born in the West, and after a thousand years after his passing, his teachings will spread to this land. What Your Majesty dreamed of is probably this event.' Therefore, the emperor sent Wang Zun and eighteen others to the West to seek the Buddhist Dharma, and they arrived in Yuezhi (Yuezhi). There, they encountered the two Bodhisattvas Kāśyapa Mātanga (Kāśyapa Mātanga) and Dharmaratna (Dharmaratna), who used white felt to paint an image of Shakyamuni and carried a scroll of the 'Sutra of Forty-Two Chapters' on a white horse, and returned to Luoyang together. This was on the thirtieth day of the twelfth month of the year Ding-mao, the tenth year of the Yongping era. Because the place where Kāśyapa Mātanga and Dharmaratna translated the scriptures was named the White Horse Temple. Six years later, they subdued.
異道。二菩薩踴身虛空。為王說偈曰。
狐非獅子類。燈非日月明。池無巨海納。丘無嵩岳榮。法雲垂世界。法雨潤群萌。顯通希有事。處處化群生。
四十二章經序
昭文館大學士中奉大夫掌諸路頭陀教特賜圓通玄悟大禪師頭陀僧溥光奉 敕撰
伏聞無上法王。為一大事因緣。出現世間隨機接物。演河沙妙義。設無量行門。運神通四十九年。度眾生百千萬億。將般涅槃囑累國王大臣。宣揚正法續佛慧命。斯乃為未來世眾生作無窮之利益。大慈遠被其至矣乎。欽惟聖上道貫百王。智周庶品。每萬機之暇。弘崇三寶。景仰一乘。思所以答列聖在天之靈。皇太后鞠育之恩。既建立大招提。博施諸貝典。又以為四十二章經。乃
釋迦如來初成正覺。大弟子眾記諸聖言。沙門釋子臣寮士庶。率可遵行。適有以前代注本為進者。特敕有司一新板本遍頒朝野。將使或緇或素。若見若聞。頂戴奉行。咸登覺地。其深心願心廣大心。非聰明睿智孰與。於此詔頭陀僧(臣)溥光為之序。(臣)溥光幸在空門。忝為佛子。夙承隆眷。不敢以固陋辭。竊惟能仁所演三藏十二分一切修多羅數等塵沙。如華嚴般若寶積大集涅槃等部。文富義博。事備理周。在龍宮海藏。爛若日星。而騰蘭東邁獨持此經。適符漢明西
【現代漢語翻譯】 現代漢語譯本： 異道（其他宗教）。二菩薩踴身虛空，為國王說偈語：
『狐貍不是獅子的同類，燈的光亮不能與日月相比。池塘無法容納大海，小山丘沒有嵩山的榮耀。法雲覆蓋世界，法雨滋潤眾生。顯現神通這種稀有的事情，在各處教化眾生。』
《四十二章經序》
昭文館大學士、中奉大夫、掌管各路頭陀教、特賜圓通玄悟大禪師頭陀僧溥光奉旨撰寫：
我恭敬地聽說，無上的法王（佛陀）爲了一個重大的因緣，出現在世間，隨機應變地接引眾生，演說如恒河沙數般微妙的義理，設立無量的修行法門。運用神通四十九年，度化眾生百千萬億。將要進入涅槃時，囑託國王大臣，宣揚正法，延續佛的慧命。這實在是為未來世的眾生，作無窮的利益，大慈大悲深遠普及啊！我恭敬地想到，當今聖上（皇帝）的德行貫通百王，智慧周遍萬物。每當處理完繁忙的政務，就弘揚崇敬佛法僧三寶，景仰最高的佛法。思考如何報答列位先聖在天之靈，以及皇太后養育的恩情。既已建立大招提寺，廣泛佈施各種佛經，又認為《四十二章經》是
釋迦如來最初成就正覺時，大弟子們記錄的各種聖言，沙門（出家僧人）、釋子（佛的弟子）、臣僚士庶，都可以遵循奉行。恰好有人以前代註釋的版本進獻上來，特地命令有關部門重新刊印新版本，普遍頒佈于朝廷內外。將要使無論是出家還是在家之人，無論是見到還是聽到此經，都能頂戴奉行，全部登上覺悟的境地。這其中的深心、願心、廣大心，不是聰明睿智的人，誰能做到呢？因此詔令頭陀僧（臣）溥光為之作序。（臣）溥光有幸身在空門，忝列佛子，一向承蒙皇上的恩寵，不敢因為自己見識淺陋而推辭。我私下認為，能仁（釋迦牟尼佛）所演說的三藏十二部一切經書，數量如同塵沙一般，如《華嚴經》、《般若經》、《寶積經》、《大集經》、《涅槃經》等部，文辭豐富，義理廣博，事蹟完備，道理周全，收藏在龍宮海藏中，燦爛如同日月星辰。而騰蘭東來，唯獨持此經，恰好符合漢明帝西
【English Translation】 English version: 『Other paths』 (other religions). Two Bodhisattvas leaped into the void and spoke the following verses to the king:
『The fox is not of the lion's kind, the light of a lamp is not as bright as the sun and moon. A pond cannot contain the vastness of the sea, a hill does not have the glory of Mount Song. The cloud of Dharma covers the world, the rain of Dharma nourishes all beings. Manifesting such rare events of spiritual power, transforming sentient beings everywhere.』
Preface to the Sutra of Forty-Two Chapters
Written by Imperial Order by Pu Guang, Great Zen Master of Yuantong Xuangu, Head of the Tuduo (ascetic) Monks of All Roads, Great Scholar of the Zhaowen Hall, Senior Officer of the Zhongfeng Rank:
I respectfully hear that the Supreme Dharma King (Buddha), for a great cause and condition, appeared in the world, skillfully receiving beings according to their capacities, expounding subtle meanings like the sands of the Ganges River, establishing immeasurable practices. He used his spiritual powers for forty-nine years, liberating hundreds of millions of beings. As he was about to enter Nirvana, he entrusted the kings and ministers to propagate the Dharma and continue the Buddha's wisdom-life. This is truly for the benefit of future generations, a far-reaching and profound compassion! I respectfully think that the current Sage (Emperor)'s virtue pervades all kings, and his wisdom encompasses all things. Whenever he has leisure from his busy affairs, he promotes and reveres the Three Jewels (Buddha, Dharma, Sangha), admiring the supreme vehicle (Mahayana). He contemplates how to repay the spirits of the deceased sages in heaven, and the nurturing grace of the Empress Dowager. Having already established the Great Monastery of Zhaoti, and widely distributed various Buddhist scriptures, he also considers that the Sutra of Forty-Two Chapters is
the sacred words recorded by the great disciples when Shakyamuni Buddha first attained perfect enlightenment, which can be followed and practiced by Shramanas (monks), disciples of the Buddha, officials, scholars, and common people. It happened that someone presented a version with annotations from previous generations, so he specially ordered the relevant departments to reprint a new version and widely distribute it throughout the court and the country. This will enable both monastics and laypeople, whether they see or hear this sutra, to respectfully uphold and practice it, and all attain the state of enlightenment. Who but the wise and intelligent could possess such profound intention, aspiration, and vast mind? Therefore, he ordered the Tuduo monk (your servant) Pu Guang to write a preface for it. (Your servant) Pu Guang is fortunate to be in the Buddhist order, and humbly listed as a disciple of the Buddha. Having always received the Emperor's favor, I dare not decline due to my limited knowledge. I privately think that the Tripitaka (Three Baskets) and the twelve divisions of all the Sutras expounded by the Able One (Shakyamuni Buddha) are as numerous as the sands of the Ganges River, such as the Avatamsaka Sutra, the Prajna Sutra, the Ratnakuta Sutra, the Mahasamnipata Sutra, and the Nirvana Sutra, etc., which are rich in text, broad in meaning, complete in events, and thorough in principles, stored in the Dragon Palace Sea Treasury, shining like the sun, moon, and stars. However, when Kasyapa Matanga came east, he only brought this sutra, which happened to coincide with Emperor Hanming's west
迓聲教之運。而大振玄風于天下後世。是其可以常情卜度擬議哉。意其必有冥數潛通諸佛密證為震旦。萬世五乘之大本。五性之通達。妙道至理。存乎其間者歟。研其義味。蓋為佛者在日用修進之際。造次顛沛不可須臾離之要旨乎。明明天子流佈宣揚。其猶捧佛日而曲照昏衢。霶法雨而普滋群槁。上不負如來之囑累。下廣開叔世之津樑。娑婆界中莫大之良因也。昔唐太宗敕書手十人錄遺教經。遍付諸郡用伸勸勉方之今辰其有間矣。(臣)嘆詠不足無任歡喜踴躍。焚香再拜書于經之首云。
皇慶元年正月 日上
注四十二章經序
宋真宗皇帝制
夫至真不宰。豈隔于含靈。群動無明。自迷於正覺。是以慈悲之上聖。因談歸救之妙門。接物而利生。隨機而演教。布法雲而潤物。揭智炬以燭幽。示忘言之言。為無說之說。四十二章經者。蓋能仁訓戒之辭也。自騰蘭之傳譯。即華夏以通行。朕嘗以餘閒潛加覽閱。冀協宣揚之誼。因形註釋之詞。晦朔屢更。簡編俄就。導群氓之耳目。雖愧精深。資眾善之筌蹄。庶符利益。其有相傳之疑誤。累句之難分。亦用辨明。庶臻演暢。粗題篇首。以達予衷云爾。
佛說四十二章經
佛者梵語。佛陀。此云爲覺。蓋覺悟之義也。覺有三義。一者自覺
【現代漢語翻譯】 現代漢語譯本 迎接佛法教化的到來，從而在天下後世大力弘揚精妙的佛法。這難道可以用尋常的情理去推測和揣度嗎？我認為其中必定有冥冥之中的定數，暗中與諸佛的秘密加持相通，（這部經）是震旦（中國）萬世五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）的根本，五性（聲聞種性、緣覺種性、菩薩種性、不定種性、無性）得以通達，精妙的佛道至理，就存在於其中啊。研究其中的義理，大概是說作為學佛的人，在日常修行進取的時候，即使在匆忙倉促、顛沛流離的時候，也不可以片刻離開的要旨吧。英明的皇帝陛下（宋真宗）廣為流佈宣揚，就像捧著佛日的照亮黑暗的道路，降下廣大的法雨普遍滋潤乾枯的草木。上不辜負如來的囑託，下廣開末世的津樑。在娑婆世界中，這是莫大的良好因緣啊。從前唐太宗敕令十個書法家抄寫《遺教經》，普遍分發到各個郡縣用來勸勉，與今天相比，還是有差距的。（我）（臣）讚歎歌頌還覺得不夠，無比歡喜踴躍，焚香再拜，書寫在經書的開頭，這樣寫道：
皇慶元年正月 日上
注四十二章經序
宋真宗皇帝制
至真至理是無所不在的，難道會與有情眾生隔絕嗎？眾生的種種行為都是因為不明白真理，自己迷惑于正確的覺悟。因此慈悲的上聖（佛），宣講迴歸救度的妙法，接觸事物而利益眾生，隨著不同的根器而演說教法。佈下法雲來滋潤萬物，舉起智慧的火炬來照亮幽暗。開示那超越言語的真言，宣說那無法言說的說法。《四十二章經》，大概就是能仁（釋迦牟尼佛）的訓誡之辭啊。自從迦葉摩騰和竺法蘭翻譯傳入中國，就在華夏通行。我（朕）曾經在空閑的時候私下加以閱讀，希望能夠協助宣揚佛法的意義，因此寫下注釋的文字。經歷了許多個日夜，書稿很快就完成了。引導大眾的見聞，雖然慚愧於不夠精深，但作為引導眾善的途徑，希望能夠符合利益眾生的目的。其中有互相傳抄的疑問，以及語句難以分辨的地方，也加以辨明，希望能夠達到演說暢通的目的。粗略地寫在篇首，來表達我的心意。
佛說四十二章經
佛，是梵語，佛陀（Buddha），這裡翻譯為覺悟。覺悟有三種含義。第一種是自覺
【English Translation】 English version Welcoming the advent of the Buddha's teachings, thereby vigorously promoting the profound Dharma to future generations throughout the world. Can this be measured or speculated upon with ordinary reasoning? I believe there must be a hidden destiny within it, secretly connected to the secret blessings of all Buddhas. (This scripture) is the foundation of the five vehicles (human vehicle, celestial vehicle, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) for ten thousand generations in Zhendan (China), enabling the understanding of the five natures (Śrāvakayāna nature, Pratyekabuddhayāna nature, Bodhisattvayāna nature, indeterminate nature, and no nature). The wonderful path and ultimate truth of Buddhism reside within it. Studying its meaning, it probably means that for a Buddhist practitioner, in the course of daily practice and progress, even in times of haste, adversity, or displacement, one should not be separated from its essential principles for even a moment. The wise Emperor (Emperor Zhenzong of Song) widely disseminated and propagated it, just like holding up the sun of the Buddha to illuminate the dark paths, and sending down vast rain of Dharma to universally nourish the withered plants. Above, he does not fail the entrustment of the Tathagata (Buddha); below, he widely opens the ferry of salvation for the degenerate age. In the Saha world (world we live in), this is a great and good cause. In the past, Emperor Taizong of Tang ordered ten calligraphers to transcribe the 'Sutra of the Bequeathed Teachings,' distributing it to various prefectures for encouragement. Compared to today, there is still a difference. I (your humble servant) find that praising and singing its virtues is not enough, and I am filled with joy and excitement. I burn incense, bow twice, and write at the beginning of the scripture, as follows:
First month of Huangqing year, day written above
Preface to the Commentary on the Sutra of Forty-Two Chapters
Written by Emperor Zhenzong of Song
The ultimate truth is omnipresent; how could it be separated from sentient beings? The actions of sentient beings arise from ignorance, being deluded about true enlightenment. Therefore, the compassionate Supreme Sage (Buddha) expounds the wonderful Dharma of returning to salvation, contacting beings to benefit them, and teaching according to their different capacities. He spreads the clouds of Dharma to nourish all things, and raises the torch of wisdom to illuminate the darkness. He reveals the true words that transcend language, and speaks the unspeakable Dharma. The 'Sutra of Forty-Two Chapters' is probably the admonishing words of Śākyamuni Buddha (the capable and humane one). Since it was translated and transmitted to China by Kāśyapa Mātanga and Dharmarakṣa, it has been circulating in China. I (朕, the imperial 'I') have privately read it during my leisure time, hoping to assist in propagating the meaning of the Buddha's teachings. Therefore, I have written the commentary. After many days and nights, the manuscript was quickly completed. Guiding the hearing and seeing of the masses, although I am ashamed of not being profound enough, as a means of guiding all good deeds, I hope to meet the purpose of benefiting sentient beings. Among them, there are questions of mutual transmission and errors, as well as difficult-to-distinguish sentences, which are also clarified, hoping to achieve the purpose of fluent exposition. I have roughly written at the beginning of the chapter to express my heart.
The Sutra of Forty-Two Chapters Spoken by the Buddha
'Buddha' is a Sanskrit word, 'Buddha' (Buddha), which is translated here as 'awakening'. Awakening has three meanings. The first is self-awakening.
勝凡夫。凡夫汩沒生死無暫覺者故。二者佛能覺他。勝聲聞緣覺二乘人。不能覺他故。三者覺行圓滿。勝諸菩薩。為菩薩雖行二利行未滿。故至佛果位。三覺方滿佛口所宣。故云佛說四十二章經者。即下文佛因事誡約勸諸弟子。成四十二章也。經者梵語。云修多羅。此云爲經。經訓常也。常者言其真常不易之法也。
迦葉摩騰共竺法蘭奉 詔譯
宋真宗皇帝注
爾時世尊既成道已作是思惟離欲寂靜是最為勝住大禪定降諸魔道 夫愛慾長於貪癡。禪定資于智慧。故世尊首言離欲之最勝。次勸住禪而降魔。
今轉法輪度眾生於鹿野苑中為憍陳如等五人轉四諦法輪而證道果 鹿野苑中證道之凈土。憍陳如等聞法之弟子。四諦即苦集滅道也。
時復有比丘所說諸疑陳佛進止世尊教詔一一開悟合掌敬諾而順尊敕爾時世尊為說真經四十二章 接物度生隨機演教。開彼疑惑示其戒敕。敘以輪貫乃成四十二章焉。
佛言 凡經首標佛言者。皆是弟子阿難等結集之時。敘佛平生所說。故云佛言。
辭親出家為道識心達本解無為法名曰沙門 沙門梵語。合云沙迦門。曩已略其二字。此云勤息。謂能勤修眾善勤息諸惡。又云。息惡取止息之義也。蓋謂辭其親出其家息諸惡勤諸善。乃為道人也。故
【現代漢語翻譯】 現代漢語譯本 勝過凡夫，因為凡夫沉溺於生死輪迴之中，沒有片刻的覺醒。第二，佛能夠覺悟他人，勝過聲聞、緣覺二乘人，因為他們不能覺悟他人。第三，覺悟和修行都圓滿，勝過諸菩薩，因為菩薩雖然修行利他利己的菩薩行，但尚未圓滿，直到佛果位時，三覺（自覺、覺他、覺行圓滿）才圓滿。佛口所宣說的，所以稱為佛說四十二章經，即下文佛因事告誡約束勸勉諸弟子，成就四十二章。經，是梵語，音譯為修多羅（Sutra），這裡翻譯為『經』，經有『常』的含義，『常』是指其真常不變的法則。
迦葉摩騰（Kasyapa Matanga）和竺法蘭（Dharmaraksa）奉旨翻譯
宋真宗皇帝註釋
當時，世尊已經成就佛道，這樣思惟：遠離慾望和寂靜是最為殊勝的，安住于大禪定之中，降伏各種魔道。愛慾滋長貪婪和愚癡，禪定有助於智慧的增長，所以世尊首先說遠離慾望最為殊勝，其次勸勉安住禪定而降伏魔障。
現在開始轉法輪，在鹿野苑（Mrigadava）中度化眾生，為憍陳如（Kaundinya）等五人轉四諦（Four Noble Truths）法輪，使他們證得道果。鹿野苑是證得道果的清凈之地，憍陳如等人是聽聞佛法的弟子。四諦即苦（Dukkha）、集（Samudaya）、滅（Nirodha）、道（Magga）。
當時又有比丘提出各種疑問，請問佛陀的進止行止，世尊一一教導開悟他們，他們合掌恭敬地接受並順從佛的教誨。當時世尊為他們宣說真經四十二章。接引眾生，隨機說法，開啟他們的疑惑，指示他們戒律和教誨，用貫穿始終的教義組成了四十二章。
佛說，凡是經文開頭標明『佛言』的，都是弟子阿難（Ananda）等結集經書時，敘述佛陀平生所說的話，所以說『佛言』。
捨棄親人，離開家庭，爲了求道而認識自心，通達根本，理解無為法，這叫做沙門（Sramana）。沙門是梵語，合起來應該說是沙迦門（Sakyamuni），現在省略了兩個字。這裡翻譯為『勤息』，意思是能夠勤奮地修習各種善行，勤奮地止息各種惡行。又說，『息惡取止息』的意思。大概是說，捨棄親人，離開家庭，止息各種惡行，勤奮地修習各種善行，才是真正的修道之人。所以說。
【English Translation】 English version He surpasses ordinary people because ordinary people are submerged in the cycle of birth and death, without a moment of awakening. Second, the Buddha can awaken others, surpassing Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), the two vehicles, because they cannot awaken others. Third, awakening and practice are complete, surpassing all Bodhisattvas, because although Bodhisattvas practice the two benefits (benefiting oneself and others), it is not yet complete, until the state of Buddhahood, the three awakenings (self-awakening, awakening others, and complete awakening and practice) are complete. What the Buddha proclaims, therefore, is called the Sutra of Forty-Two Chapters Spoken by the Buddha, which is the following text where the Buddha admonishes, restrains, and exhorts the disciples, resulting in the forty-two chapters. Sutra is a Sanskrit word, transliterated as Sutra, here translated as 'Sutra,' which has the meaning of 'constant.' 'Constant' refers to its true and unchanging law.
Translated by Kasyapa Matanga and Dharmaraksa under imperial decree.
Commentary by Emperor Zhenzong of the Song Dynasty.
At that time, the World-Honored One, having attained enlightenment, contemplated thus: 'Separation from desire and tranquility are the most excellent. Abiding in great meditation, one can subdue all demonic paths.' Love and desire foster greed and ignorance, while meditation supports wisdom. Therefore, the World-Honored One first spoke of the supreme excellence of separation from desire, and then exhorted to abide in meditation to subdue demons.
Now, he turns the wheel of Dharma, delivering sentient beings in Mrigadava (Deer Park), turning the wheel of the Four Noble Truths for Kaundinya and the other five, enabling them to attain the fruit of the Path. Mrigadava is the pure land for attaining the Path, and Kaundinya and others are the disciples who heard the Dharma. The Four Noble Truths are Dukkha (suffering), Samudaya (the cause of suffering), Nirodha (the cessation of suffering), and Magga (the path to the cessation of suffering).
At that time, there were also Bhikkhus who raised various doubts, asking the Buddha about his movements and actions. The World-Honored One taught and enlightened them one by one. They folded their palms respectfully, accepted, and obeyed the Buddha's instructions. At that time, the World-Honored One spoke the true Sutra in forty-two chapters. Receiving beings and delivering them, teaching according to their capacity, opening their doubts, and showing them the precepts and instructions, using a consistent doctrine to form the forty-two chapters.
The Buddha said, 'Whenever a Sutra begins with 'The Buddha said,' it is because the disciples, such as Ananda, compiled the Sutras, narrating what the Buddha said during his lifetime, so it is said, 'The Buddha said.'
Renouncing relatives, leaving home, in order to seek the Way, recognizing one's own mind, understanding the root, comprehending the unconditioned Dharma, this is called a Sramana. Sramana is a Sanskrit word, which should be Sakyamuni when combined, but now two characters have been omitted. Here it is translated as 'diligent cessation,' meaning to diligently cultivate all good deeds and diligently cease all evil deeds. It is also said, 'ceasing evil and taking cessation's meaning.' It probably means that renouncing relatives, leaving home, ceasing all evil deeds, and diligently cultivating all good deeds, is the true practitioner of the Way. Therefore, it is said.
名曰沙門。
常行二百五十戒為四真道行進志清凈成阿羅漢 二百五十戒。其條目。具載大藏中小乘律四分戒。此不繁云。四真道行。即知苦斷集證滅修道為四諦真實道行也。若堅持清凈進志不退即漸成聖果也。
佛言阿羅漢者能飛行變化住壽命動天地 梵語阿羅漢。此云應。應具三義也。一應斷煩惱障。二應不受後有身。三應受人天妙供養。既成此聖果能以六通飛行往來。又變化形體凡俗莫測。住壽命者。或生或滅延促自在。若要住世久長則經劫不滅。又能以神通震動天地。蓋妙用難測也。
次為阿那含阿那含者壽終魂靈上十九天于彼得阿羅漢 梵語阿那含。此云不還。言得此果位斷盡欲界分別。更不還來生欲界也。故此一報命終生於色界。一十九天。十九天者。謂初禪三天。二禪三天。三禪三天。四禪九天。于彼十九天中。斷盡煩惱當得阿羅漢果。
次為斯陀含斯陀含者一上一還即得阿羅漢 梵語斯陀含。此云一來。唯一生天上。一還人間。乃得阿羅漢果。
次為須陀洹須陀洹者七死七生便得阿羅漢 梵語須陀洹。此云預流。言此果位斷盡三界分別煩惱。初預聖流也。七生七死者。於七度生死中斷盡煩惱。即得阿羅漢。
愛慾斷者譬如四支斷不復用之 愛慾斷盡而得聖果者
【現代漢語翻譯】 現代漢語譯本 名為沙門（Śrāmaṇa，指佛教或耆那教的出家修行者）。
常行二百五十戒，作為四真道行，精進立志，清凈修行，成就阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。二百五十戒的具體條目，詳細記載於大藏經中的小乘律藏《四分律》中，此處不再贅述。四真道行，即知苦、斷集、證滅、修道，是為四諦的真實修行。如果堅持清凈的志向，精進不退，就能逐漸成就聖果。
佛說：『阿羅漢能夠飛行變化，住世長久，震動天地。』梵語阿羅漢，意為『應』，包含三種含義：一應斷煩惱障，二應不受後有身，三應受人天妙供養。成就此聖果，能以六神通飛行往來，又能變化形體，使凡人無法測度。『住壽命』，指或生或滅，壽命長短自在。如果要住世長久，則經歷劫數也不會消滅。又能以神通震動天地，其妙用難以測度。
其次是阿那含（Anāgāmin，不還果）。阿那含壽終后魂靈上升到十九天，在那裡證得阿羅漢。梵語阿那含，意為『不還』，意思是得到此果位，斷盡欲界的分別，不再還來欲界受生。因此，此一報命終后，便生於**一十九天。十九天是指：初禪三天，二禪三天，三禪三天，四禪九天。在那十九天中，斷盡煩惱，當證得阿羅漢果。
其次是斯陀含（Sakṛdāgāmin，一來果）。斯陀含一上一還，即得阿羅漢。梵語斯陀含，意為『一來』，指一生天上，一還人間，便能證得阿羅漢果。
其次是須陀洹（Srotaāpanna，入流果）。須陀洹七死七生，便得阿羅漢。梵語須陀洹，意為『預流』，意思是此果位斷盡三界的分別煩惱，初次進入聖者之流。『七生七死』，指在七次生死輪迴中，斷盡煩惱，便能證得阿羅漢。
愛慾斷盡，就像四肢被砍斷，不再能使用一樣。』愛慾斷盡而證得聖果的人
【English Translation】 English version They are called Śrāmaṇa (ascetics, monks).
They constantly practice the two hundred and fifty precepts as the four noble paths, diligently aspiring to purity, and achieving Arhatship (Arhat, a perfected being who has eliminated all defilements). The specific items of the two hundred and fifty precepts are detailed in the Vinaya Pitaka of the Small Vehicle (Hinayana), specifically the Four-Part Vinaya (Dharmaguptaka Vinaya), so they will not be elaborated here. The four noble paths are: knowing suffering, cutting off the accumulation of suffering, realizing the cessation of suffering, and practicing the path to the cessation of suffering, which are the true practices of the Four Noble Truths. If one persistently maintains a pure aspiration and diligently progresses without退步, one will gradually achieve the holy fruit.
The Buddha said, 'An Arhat is able to fly and transform, abide in life, and move the heavens and earth.' The Sanskrit word Arhat means 'worthy,' encompassing three meanings: first, worthy of cutting off the afflictions; second, worthy of not receiving a body in future existences; and third, worthy of receiving the wonderful offerings of humans and gods. Having achieved this holy fruit, one can fly and travel with the six supernormal powers, and also transform the body in ways that ordinary people cannot fathom. 'Abiding in life' refers to the freedom to prolong or shorten one's lifespan at will, whether to be born or to die. If one wishes to abide in the world for a long time, one will not perish even after eons. Furthermore, one can shake the heavens and earth with supernormal powers, and its wondrous functions are difficult to fathom.
Next is Anāgāmin (Non-Returner). An Anāgāmin, upon the end of their life, their spirit ascends to the nineteen heavens, where they attain Arhatship. The Sanskrit word Anāgāmin means 'non-returning,' meaning that having attained this fruit, they have completely severed the distinctions of the desire realm and will no longer return to be born in the desire realm. Therefore, upon the end of this one life, they will be born in the **nineteen heavens. The nineteen heavens refer to the three heavens of the first dhyana, the three heavens of the second dhyana, the three heavens of the third dhyana, and the nine heavens of the fourth dhyana. In those nineteen heavens, they will cut off all afflictions and attain the fruit of Arhatship.
Next is Sakṛdāgāmin (Once-Returner). A Sakṛdāgāmin, after one ascent and one return, attains Arhatship. The Sanskrit word Sakṛdāgāmin means 'once-returner,' referring to one birth in the heavens and one return to the human realm, after which one can attain the fruit of Arhatship.
Next is Srotaāpanna (Stream-Enterer). A Srotaāpanna, after seven deaths and seven births, attains Arhatship. The Sanskrit word Srotaāpanna means 'stream-enterer,' meaning that this fruit severs the distinctions of the three realms and initially enters the stream of the holy ones. 'Seven births and seven deaths' refers to cutting off afflictions in seven cycles of birth and death, thereby attaining Arhatship.
Severing love and desire is like severing the four limbs, which can no longer be used.' One who has severed love and desire and attained the holy fruit
。譬如斷其四支。更不可續聖流斷其愛慾。更不再生惑也。
佛言出家沙門者斷欲去愛識自心源達佛深理悟佛無為內無所得外無所求心不繫道亦不結業無念無作無修無證不歷諸位而自崇最名之為道 夫能斷愛慾則心源自明。善達深理則法本超悟趣。或歸當道匪外求。是以不繫道而道。有不結業而業解唸作修證。復何為哉。
佛言剃除鬚髮而為沙門受佛法者去世資財乞求取足日中一食樹下一宿慎不再矣 剃除鬚髮。蓋欲睹形厭俗飢寒之患。求乞度時。故知日中一食樹下一宿自然身心澄靜。貪慾不生則可日進其道法也。
使人愚蔽者愛與欲也 夫不絕愛慾即為前境所轉。既為前境所轉則愛慾習氣依然復生。故使真智矇蔽無由證覺矣。
佛言眾生 假眾緣依故曰眾生。
以十事為善亦以十事為惡何者為十身三口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 夫為善者。不殺不盜不邪行。是為身之三善。不兩舌不惡口不妄言不綺語。是為口之四善。不嫉不恚不癡是為意之三善。若背此者。即讒構離間謂之兩舌。咒詛毀讟謂之惡罵語。無誠實謂之妄言。諂諛巧誑謂之綺語。妒賢掩善名之為嫉憤。彼銜怨謂之為恚。不憂生死。惟恣貪慾謂之為癡也。
不信三尊以邪為真 三尊者
【現代漢語翻譯】 現代漢語譯本：譬如砍斷四肢，便無法再續接。聖人斷絕了愛慾，便不會再次產生迷惑。
佛說：『出家的沙門（Śrāmaṇa，指佛教出家修行者）斷絕慾望，去除愛戀，認識自己心性的根源，通達佛的深奧道理，領悟佛的無為境界，內心沒有所得，外在沒有所求，心不被道束縛，也不與業糾纏，沒有念想，沒有造作，沒有修行，沒有證悟，不經歷各個階位而自然達到最高境界，這便稱之為道。』能夠斷絕愛慾，那麼心性的根源自然明朗。善於通達深奧的道理，那麼對佛法的根本就能超越領悟。或者回歸到正道，不要向外尋求。因此不被道束縛而合於道，沒有造作業卻能解脫業障，念想、造作、修行、證悟，又有什麼用呢？
佛說：『剃除鬚髮而成為沙門，接受佛的教法，捨棄世俗的資財，乞食以滿足生活所需，在樹下住一晚，謹慎不再貪求。』剃除鬚髮，大概是想通過外形來厭惡世俗，忍受飢寒的困苦。通過乞食來度過時光。所以知道日中一食，樹下一宿，自然身心澄澈平靜，貪慾不生，那麼就可以每天增進自己的道法了。
使人愚昧閉塞的是愛和慾望。
如果不斷絕愛慾，就會被外在環境所左右。既然被外在環境所左右，那麼愛慾的習氣就會再次產生。所以使真正的智慧被矇蔽，沒有辦法證悟。
佛說：眾生（Saṃsāra，指輪迴中的生命）是各種因緣聚合而成的，所以叫做眾生。
以十件事作為善行，也以十件事作為惡行。哪十件事呢？身三、口四、意三。身三是指殺、盜、淫。口四是指兩舌、惡罵、妄言、綺語。意三是指嫉妒、嗔恚、愚癡。』行善的人，不殺生、不偷盜、不邪淫，這是身體的三善。不兩舌、不惡口、不妄言、不綺語，這是口頭的四善。不嫉妒、不嗔恚、不愚癡，這是意念的三善。如果違背這些，就是讒言構陷，離間他人，叫做兩舌。詛咒譭謗，叫做惡罵。說話不誠實，叫做妄言。諂媚奉承，花言巧語，叫做綺語。妒忌賢能，掩蓋別人的優點，叫做嫉妒。憤恨懷怨，叫做嗔恚。不憂慮生死，只放縱貪慾，叫做愚癡。
不相信三寶（Triratna，指佛、法、僧），把邪惡當作真理。
【English Translation】 English version: For example, if one's four limbs are severed, they cannot be reattached. When a sage severs their attachments and desires, they will no longer generate delusion.
The Buddha said: 'A Śrāmaṇa (沙門, Buddhist renunciate) who has left home severs desires, eliminates attachments, recognizes the source of their own mind, comprehends the profound principles of the Buddha, and realizes the non-active state of the Buddha. Inwardly, they have nothing to gain; outwardly, they have nothing to seek. Their mind is not bound by the path, nor entangled with karma. They have no thoughts, no actions, no cultivation, and no realization. Without passing through various stages, they naturally attain the highest state. This is called the Path.' If one can sever attachments and desires, then the source of the mind will naturally become clear. If one is skilled in understanding profound principles, then one can transcend and awaken to the essence of the Dharma. Or return to the right path, do not seek externally. Therefore, one is not bound by the path, yet is in accordance with the path; one does not create karma, yet karma is resolved. What is the use of thoughts, actions, cultivation, and realization?
The Buddha said: 'Having shaved their heads and beards to become a Śrāmaṇa, receiving the Buddha's teachings, abandoning worldly possessions, begging for enough to sustain life, and sleeping under a tree for one night, one should be cautious not to be greedy again.' Shaving the head and beard is probably to use the form to detest the mundane, and endure the suffering of hunger and cold. Begging for food to pass the time. Therefore, knowing that eating one meal at midday and sleeping under a tree for one night, the body and mind will naturally be clear and peaceful. If greed does not arise, then one can advance one's path and Dharma daily.
What makes people ignorant and obscured are love and desire.
If one does not sever attachments and desires, one will be swayed by external circumstances. Since one is swayed by external circumstances, then the habitual tendencies of attachments and desires will arise again. Therefore, true wisdom is obscured, and there is no way to attain enlightenment.
The Buddha said: Sentient beings (Saṃsāra, 眾生) are formed by the aggregation of various conditions, therefore they are called sentient beings.
Ten things are considered good deeds, and ten things are considered evil deeds. What are the ten things? Three of the body, four of the mouth, and three of the mind. The three of the body are killing, stealing, and sexual misconduct. The four of the mouth are divisive speech, harsh speech, false speech, and frivolous speech. The three of the mind are jealousy, anger, and ignorance.' Those who do good do not kill, do not steal, and do not engage in sexual misconduct. These are the three good deeds of the body. They do not engage in divisive speech, harsh speech, false speech, or frivolous speech. These are the four good deeds of the mouth. They do not engage in jealousy, anger, or ignorance. These are the three good deeds of the mind. If one violates these, it is called divisive speech to slander and create discord. Cursing and defaming is called harsh speech. Speaking without sincerity is called false speech. Flattering and deceiving is called frivolous speech. Being jealous of the virtuous and concealing the merits of others is called jealousy. Resentment and holding grudges is called anger. Not worrying about birth and death, but indulging in greed is called ignorance.
Not believing in the Three Jewels (Triratna, 三尊), and regarding evil as truth.
佛法僧也。
優婆塞行五事不懈退 梵語優婆塞。此云清信男。五事即五戒也。謂不殺不盜不邪行不妄語不飲酒。懈退者謂行之不專也。或中道而廢也。
至十事必得道也 十事即上文十善也。得道謂精勤不退乃證道也。
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何能免離 愚迷之人日作眾罪。既無退悔惡積於心致百殃之及身。若眾流之朝海積彼歲時自成深廣。
有惡知非改過得善罪日消滅後會得道也 夫人善自知非能改其過日新之善漸積。過去之惡潛消即於後會得明道也。
佛言人愚以吾為不善吾以四等慈護濟之 四等慈。謂慈悲喜捨謂之四無量。心以護濟愚人。
重以惡來者 愚人不知恩。復以惡意來相侵也。
吾重以善往 我亦復以善心誡之。
福德之氣常在此也害氣重殃反在於彼 我常以德報怨故福德之氣常在於我。彼惟以惡行重凌善人故害氣重殃彼自貽也。
有愚人聞佛道守大仁慈以惡來以善往故來罵佛佛默然不答愍之癡冥狂愚使然 愚人聞佛守大仁慈。乃恣惡辱罵于佛。佛即默然不答。蓋惜彼癡愚使如是也。
罵止 愚人止其罵也。
問曰子 佛乃問之。子者男子之通稱也。
以禮從人其人不納實理如之乎
【現代漢語翻譯】 現代漢語譯本：佛、法、僧三寶。
優婆塞（Upasaka，指在家男居士）如果能夠堅持五事（即五戒）而不懈怠退縮——五事即不殺生、不偷盜、不邪淫、不妄語、不飲酒。懈怠退縮指的是修行不專心，或者半途而廢。
如果能做到十事（即上文所說的十善），必定能夠得道——得道指的是精進勤勉而不退縮，最終證得道果。
佛說：人如果犯了許多過錯而不自我懺悔，不立刻停止惡行，罪過就會回到自身，就像水流歸向大海，自然形成深廣的積聚，又怎麼能夠免於災禍呢？——愚昧迷惑的人每天都在造作各種罪惡，既不懺悔，惡業積累在心中，導致各種災禍降臨到自己身上。就像各種河流匯入大海，經過長年累月的積累，自然形成深廣的海洋。
如果認識到自己的錯誤，並改正過錯，行善積德，罪過就會日益消滅，將來就能得道——人如果能夠認識到自己的錯誤，並且改正過錯，每天都有新的善行，善業逐漸積累。過去的惡業逐漸消滅，那麼將來就能明白真道。
佛說：愚蠢的人認為我對他們不好，我卻用四等慈心（即慈、悲、喜、舍四無量心）來慈愛救濟他們——用四種平等的慈心來救濟愚蠢的人。
如果他們反而用惡行來對待我——愚蠢的人不知感恩，反而用惡意來侵犯我。
我就更加用善行來對待他們——我也用善良的心來勸誡他們。
福德之氣常在我這裡，災害之氣和重重災殃反而在那邊——我常常用恩德來報答怨恨，所以福德之氣常在我這裡。他們卻用惡行來欺凌善良的人，所以災害之氣和重重災殃是他們自己招來的。
有個愚蠢的人聽說佛道崇尚大仁大慈，（於是）用惡行來對待（佛），（佛）用善行來回報，所以（那人）來辱罵佛，佛默然不答，可憐他癡迷、狂妄、愚蠢以致如此——愚蠢的人聽說佛道崇尚大仁大慈，就放縱地辱罵佛。佛就沉默不回答，是憐惜他癡迷愚蠢才這樣做的。
（那人）停止辱罵——愚蠢的人停止了他的辱罵。
（佛）問道：你——佛就問他。『子』是對男子的通稱。
如果用禮節送給別人東西，別人不接受，那麼這份禮節又歸於誰呢？
【English Translation】 English version: Buddha, Dharma (the teachings), and Sangha (the community).
An Upasaka (layman), if he practices the five precepts diligently without懈退 (xie tui,懈怠退縮, negligence and regression) – the five precepts being not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants. 懈退 (xie tui,懈怠退縮, negligence and regression) refers to practicing without focus or abandoning the practice halfway.
If one can accomplish the ten good deeds (mentioned above), one will surely attain enlightenment – attaining enlightenment refers to diligently progressing without regression, ultimately realizing the path.
The Buddha said: If a person commits many faults without repenting and immediately stopping the evil deeds, the sins will return to oneself, just as water flows into the sea, naturally forming a deep and vast accumulation. How can one escape disaster? – Foolish and deluded people create various sins every day. Without repentance, evil karma accumulates in their hearts, leading to various calamities befalling them. It is like various rivers flowing into the sea, accumulating over the years to naturally form a deep and vast ocean.
If one recognizes one's faults, corrects them, and accumulates good deeds, sins will gradually diminish, and one will attain enlightenment in the future – If a person can recognize their faults and correct them, with new good deeds every day, good karma gradually accumulates. Past evil deeds gradually disappear, then one will understand the true path in the future.
The Buddha said: Foolish people think I am unkind to them, but I use the four immeasurable minds (慈、悲、喜、舍, Cí, Bēi, Xǐ, Shě, loving-kindness, compassion, joy, and equanimity) to lovingly help them – using the four equal minds of loving-kindness to help foolish people.
If they instead treat me with evil – Foolish people do not know gratitude and instead attack me with malice.
I will treat them even more with goodness – I will also advise them with a kind heart.
The energy of merit and virtue is always with me, while the energy of harm and heavy calamities are on their side – I always repay hatred with kindness, so the energy of merit and virtue is always with me. They only use evil deeds to bully good people, so the energy of harm and heavy calamities are brought upon themselves.
There was a foolish person who heard that the Buddha's path values great benevolence and compassion, (so) he treated (the Buddha) with evil, (the Buddha) repaid with goodness, so (that person) came to insult the Buddha, the Buddha remained silent and did not answer, pitying his delusion, madness, and foolishness that caused him to act this way – A foolish person heard that the Buddha's path values great benevolence and compassion, so he indulged in insulting the Buddha. The Buddha remained silent and did not answer, pitying his delusion and foolishness that made him act this way.
(That person) stopped insulting – The foolish person stopped his insults.
(The Buddha) asked: You – The Buddha then asked him. '子 (zǐ)' is a general term for a man.
If one offers a gift to someone, and that person does not accept it, to whom does the gift then belong?
此佛問彼之辭也。
曰持歸 此愚人答也。
今子罵我我亦不納子自持歸禍子身矣 惡人罵止。佛問曰如子施禮於人 彼若不納即子所施禮其理如何。愚人對曰。我自持歸。佛復告曰。汝今罵我。我亦不納。子自持歸禍及汝身。
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 奸惡之人害於賢者。猶如怨天仰唾徒污於己逆風坋人惟坋自身。如彼害賢之人禍終滅己。
佛言夫人為道務博愛 博行愛人。
博哀施 見彼危厄博哀而救之。
德莫大施 言施之德最為大也。
守志奉道其福甚大 夫學道之人既能博愛哀施加以精進則其福彌大。
睹人施道助之歡喜亦得福報 見彼行施奉道而能為彼歡喜讚歎。亦獲福報。
質曰彼福不當減乎佛言猶如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 質曰者。求質其疑也言助之歡喜亦獲其福。疑謂減彼哀施福報。佛乃答曰。猶如一炬之火。有數千百人。各以炬來求之。或熟飲食或照冥闇而本之一炬亦不減少故。哀施福報亦猶於此。
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
【現代漢語翻譯】 現代漢語譯本：這是佛陀問愚人的話。
愚人回答說：『我自己拿回去。』
現在你罵我，我也不接受，你自己把禍患帶回你自身吧！』這是阻止惡人謾罵的例子。佛陀問道：『如果有人向別人行禮，那人不接受，那麼這個人所行的禮，道理上該如何呢？』愚人回答說：『我自己拿回去。』佛陀又說：『你現在罵我，我也不接受，你自己把禍患帶回你自身。』
就像迴響追逐聲音，影子追逐形體一樣，最終無法避免，要謹慎不要作惡啊！』佛說：『惡人加害賢者，就像仰天吐唾沫，唾沫不會污染天空，反而會污染自己；逆風揚塵土，塵土不會污染別人，反而會落在自己身上。賢者不可譭謗，否則災禍必定會滅掉自己。』奸惡之人加害賢者，猶如怨天而仰天吐唾沫，只會污染自己；逆風揚塵土，只會落在自己身上。像那些加害賢良的人，災禍最終會滅掉自己。
佛說：『修行的人要努力廣博地愛人。』
廣博地憐憫施捨：看見別人處在危難困厄之中，要廣博地憐憫並救助他們。
德行沒有比佈施更大的了：說明佈施的德行是最大的。
堅守志向奉行正道，他的福報非常大：學道的人，既能廣博地愛人，憐憫施捨，又能精進修行，那麼他的福報就更加大了。
看到別人施行正道，幫助他們並心生歡喜，也能得到福報：看到別人施行佈施，奉行正道，並且能為他們歡喜讚歎，也能獲得福報。
有人提問說：『那他的福報不會減少嗎？』佛說：『就像一堆火炬，成千上百的人各自拿著火炬來取火，用來煮熟食物或驅除黑暗，那堆火炬的火併沒有減少，福報也是如此。』提問的人，是想質疑他的疑惑，說幫助別人歡喜也能獲得福報，懷疑這樣會減少那些佈施者的福報。佛陀於是回答說：『就像一堆火炬的火焰，有成千上百的人，各自拿著火炬來取火，或者用來煮熟食物，或者用來照亮黑暗，而原本的那堆火炬也不會因此減少。所以，佈施的福報也是如此。
佛說：供養一百個普通人，不如供養一個善人；供養一千個善人，不如供養一個持守五戒（Panca-sila）的人；供養一萬個持守五戒（Panca-sila）的人，不如供養一個...
【English Translation】 English version: These are the words of the Buddha questioning him.
He said, 'I'll take it back.' This is the fool's answer.
'Now you scold me, I will not accept it either; you bring the disaster back to yourself!' This is an example of stopping the abuse of evil people. The Buddha asked: 'If someone offers a salutation to another, and that person does not accept it, then what is the principle of that salutation?' The fool replied: 'I will take it back myself.' The Buddha said again: 'Now you scold me, I will not accept it either; you bring the disaster back to yourself.'
'Just as the echo chases the sound, and the shadow chases the form, there is ultimately no escape; be careful not to do evil!' The Buddha said: 'An evil person harming a virtuous person is like spitting upwards at the sky; the spit will not defile the sky, but will defile oneself; throwing dust against the wind will not defile others, but will fall on oneself. A virtuous person cannot be slandered, otherwise disaster will surely destroy oneself.' A treacherous and evil person harming a virtuous person is like complaining to the sky and spitting upwards, only to defile oneself; throwing dust against the wind only falls on oneself. Like those who harm the virtuous, disaster will eventually destroy themselves.
The Buddha said: 'A person who cultivates the path must strive to love universally.'
To give with broad compassion: Seeing others in danger and distress, one should give with broad compassion and help them.
No virtue is greater than giving: Saying that the virtue of giving is the greatest.
Guarding one's aspirations and upholding the Dao (the Path), one's blessings are very great: A person who studies the Dao (the Path), who can both love universally, give with compassion, and cultivate diligently, then their blessings will be even greater.
Seeing others practicing the Dao (the Path), helping them and rejoicing, one can also obtain blessings: Seeing others practicing giving and upholding the Dao (the Path), and being able to rejoice and praise them, one can also obtain blessings.
Someone questioned: 'Will their blessings not be reduced?' The Buddha said: 'It is like a torch, with thousands of people each taking fire from it with their own torches, to cook food or dispel darkness; the fire of that torch is not diminished, and blessings are the same.' The questioner was seeking to clarify their doubts, saying that helping others rejoice can also obtain blessings, suspecting that this would reduce the blessings of those who give with compassion. The Buddha then replied: 'It is like the flame of a torch, with thousands of people each taking fire from it with their own torches, either to cook food or to illuminate the darkness, and the original torch is not diminished because of it. Therefore, the blessings of giving are also like this.
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 feeding one person who upholds the five precepts (Panca-sila); feeding ten thousand people who uphold the five precepts (Panca-sila) is not as good as feeding one...
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。飯辟支佛百億不如飯一佛學愿求佛欲濟眾生也 此十等校量蓋德有大小。障有厚薄。故飯之者福報不同。又梵語辟支佛陀。此云獨覺。故言飯百億獨覺不如飯一佛。何者蓋運大慈普濟群生其福深廣不可思議。而供佛之報亦最大也。
飯善人福最深重 此言飯凡世善人福亦深重。
凡人事天地鬼神不如孝其二親二親最神也 然善人中有二種。或能事天地鬼神。或能孝養父母。比量福報不及能事親者。
佛言天下有二十難貧窮佈施難 凡人貧乏自逼飢寒而能輟己濟人斯亦難矣。
豪貴學道難 豪貴恣逸無諸苦惱而能厭其累塵。折節求道故為難矣。
判命不死難 不字當爲。必字蓋傳之訛也。若世人明達因果決志判命。或捨命身飼其猛鷙。濟彼魚鱉乃至忠臣烈士。以死殉義斯皆難也。何知當爲必字緣。佛言二十難並說凡夫境界非論不生不滅之理。其義明矣。又據西戎南蠻語音。呼必為不。
得睹佛經難 凡人不具信根罔憂生死。則出世之教安得見聞。
生值佛世難 夫人若不結勝因不修眾善則諸佛出世豈得遭遇實知難矣。
忍色
【現代漢語翻譯】 現代漢語譯本： 如果供養一位須陀洹（Sotapanna，入流果），不如供養一位斯陀含（Sakadagami，一來果）。供養一百萬位須陀洹，不如供養一位斯陀含。供養一千萬位斯陀含，不如供養一位阿那含（Anagami，不還果）。供養一億位阿那含，不如供養一位阿羅漢（Arhat，無學果）。供養十億位阿羅漢，不如供養一位辟支佛（Pratyekabuddha，獨覺佛）。供養一百億位辟支佛，不如供養一位佛，因為佛發願求佛果，想要救濟眾生。這十種供養的比較，是因為功德有大小，業障有厚薄，所以供養的人得到的福報也不同。而且，梵語的辟支佛陀，翻譯成漢語就是獨覺。所以說供養一百億獨覺，不如供養一位佛。為什麼呢？因為佛運用大慈悲心普遍救濟眾生，他的福德深廣不可思議，所以供養佛的果報也是最大的。 供養善人福報最深重。這裡說的是供養世間的善人，福報也很深重。 侍奉天地鬼神，不如孝順自己的父母，因為父母是最神聖的。然而善人有兩種，一種是侍奉天地鬼神，一種是孝養父母。比較起來，福報不如能孝順父母的人。 佛說，天下有二十件難事：貧窮佈施難。凡人貧窮困乏，自己都忍受飢寒，卻能拿出自己的東西來救濟別人，這實在是難啊。 豪門貴族學道難。豪門貴族生活放縱安逸，沒有諸多的苦惱，卻能厭倦世俗的煩擾，降低自己的身份來尋求真理，所以是很難的。 判命不死難。這裡的『不』字應當是『必』字，是傳抄的錯誤。如果世人明白因果，下定決心捨棄生命，或者捨棄自己的身體餵養兇猛的鳥獸，救濟那些魚鱉，乃至忠臣烈士，爲了道義而犧牲生命，這些都是很難的。為什麼知道『當爲』是『必』字呢？因為佛說的二十件難事，都是說凡夫的境界，不是說不生不滅的道理，這個意思很明顯。而且根據西戎南蠻的語音，『必』發音為『不』。 得見佛經難。凡人不具備信根，不憂慮生死，那麼出世間的教法怎麼能見到和聽到呢？ 生逢佛世難。人如果不結下殊勝的因緣，不修習各種善行，那麼諸佛出世，怎麼能夠遇到呢？確實是很難的。 忍色難。
【English Translation】 English version: To offer food to one Sotapanna (Sotapanna, Stream-enterer) is not as meritorious as offering food to one Sakadagami (Sakadagami, Once-returner). To offer food to one million Sotapannas is not as meritorious as offering food to one Sakadagami. To offer food to ten million Sakadagamis is not as meritorious as offering food to one Anagami (Anagami, Non-returner). To offer food to one hundred million Anagamis is not as meritorious as offering food to one Arhat (Arhat, Worthy One). To offer food to ten billion Arhats is not as meritorious as offering food to one Pratyekabuddha (Pratyekabuddha, Solitary Buddha). To offer food to one hundred billion Pratyekabuddhas is not as meritorious as offering food to one Buddha, because the Buddha vows to seek Buddhahood and wants to save all sentient beings. This comparison of ten kinds of offerings is because merits have different sizes, and karmic obstacles have different thicknesses, so the blessings received by those who make offerings are also different. Moreover, the Sanskrit word Pratyekabuddha is translated into Chinese as '獨覺' (Dujue, Solitary Buddha). Therefore, it is said that offering food to one hundred billion Solitary Buddhas is not as meritorious as offering food to one Buddha. Why? Because the Buddha uses great compassion to universally save all sentient beings, his merits are profound and inconceivable, so the reward for offering food to the Buddha is also the greatest. Offering food to virtuous people brings the deepest blessings. This says that offering food to virtuous people in the world also brings deep blessings. Serving the heavens, earth, ghosts, and spirits is not as good as being filial to one's parents, because parents are the most sacred. However, there are two kinds of virtuous people, one who serves the heavens, earth, ghosts, and spirits, and one who is filial to their parents. In comparison, the blessings are not as great as those who can be filial to their parents. The Buddha said, there are twenty difficult things in the world: It is difficult for the poor to give alms. Ordinary people are poor and lack, and they themselves endure hunger and cold, but they can take out their own things to help others, which is really difficult. It is difficult for the rich and noble to study the Way. The rich and noble live a life of indulgence and ease, without many troubles, but they can be tired of worldly disturbances and lower their status to seek the truth, so it is difficult. It is difficult to judge life and not die. The word '不' (bu, not) here should be '必' (bi, must), which is a mistake in transcription. If people understand cause and effect and are determined to give up their lives, or give up their bodies to feed fierce birds and beasts, and save those fish and turtles, and even loyal ministers and martyrs, who sacrifice their lives for righteousness, these are all difficult. Why do we know that '當爲' (dang wei, should be) is '必' (bi, must)? Because the twenty difficult things the Buddha said are all about the realm of ordinary people, not about the principle of non-birth and non-death, this meaning is very clear. Moreover, according to the pronunciation of the Western Rong and Southern Man, '必' (bi, must) is pronounced as '不' (bu, not). It is difficult to see the Buddhist scriptures. If people do not have the root of faith and do not worry about birth and death, then how can they see and hear the teachings of leaving the world? It is difficult to be born in the Buddha's era. If people do not form special causes and conditions and do not cultivate various good deeds, then when the Buddhas appear in the world, how can they encounter them? It is indeed difficult. It is difficult to endure lust.
離欲難 六塵之中多為情慾所惑而能制伏妄念。防其越逸甚為難矣。
見好不求難 彼之所好此或於求遂之貽貪冒之名違之招忿戾之患故能不求為難矣。
有勢不臨難 勢利之人威福之地而能唯道是從不形趨附亦為難矣。
被辱不瞋難 不忍小忿則興諍端非理相干。能以情恕斯亦難矣。
觸事無心難 心求清凈觸境而興。若能遇事不徇物情。斯為難矣。
廣學博究難 怠惰則陷無明。多聞則有饒益。若能廣究誼理以資智慮。斯為難矣。
不輕未學難 凡曰群生同稟真性。而以能格物俗之常情故。不輕未學為難也。
除滅我慢難 愚冥徇情彼我慢生違善興諍罔不由茲。若能除滅故為難矣。
會善知識難 感物生情理茲染習善惡之性。由是而遷故知識之善者。亦難矣。
見性學道難 性本澄湛迷於妄情。道本真常昧於愛慾。能複本而見性。背偽而學道為難矣。
對境不動難 前塵妄境致惑真性故悟之而寂照對之而不動者難矣。
善解方便難 常懷大慈以視眾生。種種方便以為饒益者難矣。
隨化度人難 眾生之性亦有利鈍。能于高下之中隨化而度之者亦難矣。
心行平等難 癡冥之類合塵背真。若能冤親彼我一皆平等。斯為難矣。
【現代漢語翻譯】 現代漢語譯本 離欲難（遠離慾望很難） 在六塵（色、聲、香、味、觸、法）之中，人們大多被情慾所迷惑，能夠制伏虛妄念頭，防止它們越軌放縱，是非常困難的。 見好不求難（看到好的東西不貪求很難） 別人喜歡的東西，你如果去追求，可能會落得貪婪的名聲；如果拒絕，又可能招致怨恨。所以能夠不貪求，是很困難的。 有勢不臨難（有權勢而不仗勢欺人很難） 在權勢利益面前，在可以施展威福的地方，能夠只遵循正道，不趨炎附勢，也是很困難的。 被辱不瞋難（受到侮辱而不生氣很難） 不能忍受小的憤怒，就會引起爭端，不講道理地互相冒犯。能夠用寬容的心去諒解，也是很困難的。 觸事無心難（接觸事物而不起分別心很難） 心本應清凈，卻因為接觸外境而生出種種念頭。如果能夠遇到事情不被外物所左右，這是很困難的。 廣學博究難（廣泛學習深入研究很難） 懈怠懶惰就會陷入無知，多學習就能增加益處。如果能夠廣泛深入地研究事物的道理，用以增長智慧和思考，這是很困難的。 不輕未學難（不輕視沒有學識的人很難） 凡是眾生都具有相同的真性，但能夠改變輕視沒有學識之人的世俗常情，是很困難的。 除滅我慢難（去除我慢之心很難） 愚昧無知的人順從情感，產生我慢之心，引發違背善良的爭端，沒有不是由此而來的。如果能夠去除我慢之心，是很困難的。 會善知識難（遇到善知識很難） 感受外物而產生情感，道理因此被污染，形成善惡的習性。因此，遇到善良的引導者，也是很困難的。 見性學道難（明心見性，學習正道很難） 自性本來澄澈清凈，卻被虛妄的情感所迷惑；道本來真實恒常，卻被愛慾所矇蔽。能夠恢復本性而明心見性，背離虛偽而學習正道，是很困難的。 對境不動難（面對外境而不動心很難） 外在的虛妄境界會迷惑真實的自性，所以覺悟之後能夠保持寂靜明照，面對外境而不動心，是很困難的。 善解方便難（善於理解和運用方便法門很難） 常常懷著大慈悲心看待眾生，用各種各樣的方便法門來利益他們，是很困難的。 隨化度人難（隨著眾生的根器來教化度人很難） 眾生的根性有利有鈍，能夠在不同層次的人中，隨著他們的根器來教化度化他們，也是很困難的。 心行平等難（內心行為保持平等很難） 愚癡迷惑的人背離真理而趨向塵世，如果能夠對冤家親人、他人自己都一視同仁，保持平等心，這是很困難的。
【English Translation】 English version 'Difficult is detachment from desires' In the six sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (mental objects)), people are mostly deluded by emotions and desires. To subdue delusional thoughts and prevent them from transgressing is very difficult. 'Difficult is not seeking what is pleasing' What others like, if you pursue it, you may earn a reputation for greed; if you refuse, you may invite resentment. Therefore, being able to not seek is difficult. 'Difficult is not being overbearing with power' In the face of power and profit, in a place where one can wield authority, being able to only follow the right path and not be obsequious is also very difficult. 'Difficult is not being angry when insulted' Not being able to endure small anger will lead to disputes and unreasonable offenses. Being able to forgive with compassion is also difficult. 'Difficult is having no mind when encountering things' The mind should be pure, but it arises with various thoughts when encountering external objects. If one can encounter things without being swayed by external circumstances, this is difficult. 'Difficult is extensive learning and thorough investigation' Laziness leads to ignorance, while much learning increases benefits. If one can extensively and thoroughly study the principles of things to increase wisdom and contemplation, this is difficult. 'Difficult is not looking down on the unlearned' All beings have the same true nature, but being able to change the common worldly view of looking down on the unlearned is difficult. 'Difficult is eliminating arrogance' Ignorant people follow emotions, generate arrogance, and cause disputes that violate goodness, all of which arise from this. If one can eliminate arrogance, it is difficult. 'Difficult is meeting a good spiritual advisor (Kalyana-mitra)' Feeling external objects generates emotions, and principles are thus contaminated, forming habits of good and evil. Therefore, meeting a good guide is also difficult. 'Difficult is seeing one's nature and learning the Way' One's nature is originally clear and pure, but it is deluded by false emotions; the Way is originally true and constant, but it is obscured by love and desire. Being able to restore one's nature and see one's nature, and turn away from falsehood and learn the Way, is difficult. 'Difficult is not being moved by external circumstances' External false realms can delude the true nature, so after awakening, being able to maintain stillness and clarity, and not be moved by external circumstances, is difficult. 'Difficult is skillfully understanding expedient means (Upaya)' Always regarding sentient beings with great compassion and using various expedient means to benefit them is difficult. 'Difficult is teaching and liberating people according to their capacity' Sentient beings have sharp and dull faculties. Being able to teach and liberate them according to their capacity at different levels is also difficult. 'Difficult is maintaining equality in mind and action' Ignorant and deluded people turn away from truth and towards the mundane. If one can treat enemies, relatives, others, and oneself equally, maintaining an equal mind, this is difficult.
不說是非難 兩舌妄言世尊所戒。眾生無明而有差別。若能平等不構是非者難矣。
有沙門問佛以何緣得道奈何知宿命佛言道無形相 真如之性與虛空等故。言無形相。
知之無益 夫知而不學與不知同。必假修證。乃可得道。
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 夫欲通宿命者。當須志行清凈常在禪寂久則塵障盡消。潛通宿命如磨鏡去垢乃見形矣。茍非斷欲守空。何以得證道真也。
佛言何者為善惟行道善 佛言何者。蓋各引一設之義惟精進行道。漸至證聖最為善也。
何者最大志與道合大 斷諸攀緣得無漏智志道㳷合最為寂大。
何者多力忍辱最健忍者無惡必為人尊 忍辱之人不懷仇怨。如彼勇健多力之人能拒強敵內不懷惡。終為人所尊也。
何者最明心垢除惡行滅內清凈無瑕 如白圭無玷晴空絕云心之最明也。
未有天地逮於今日 極言其遠大也。
十方所有未嘗不見得無不知無不見無不聞得一切智可謂明矣 此已證果位得一切種智故。於三世具正遍知明之至也。
佛言人懷愛慾不見道者譬如濁水以五彩投其中 濁水譬染心。五欲喻五彩。心欲相投交錯其中也。
致力攪之 濁水五彩已不可分。仍用力
【現代漢語翻譯】 現代漢語譯本 不說人我是非是很難的，用兩舌和妄語中傷他人是世尊（釋迦牟尼佛）所禁止的。眾生因為無明（對事物真相的迷惑）而有差別。如果能夠平等對待一切，不製造是非，那是很難做到的。
有沙門（出家修道的人）問佛陀，通過什麼因緣可以得道，如何才能知道宿命（前世的生命）？佛陀說，道沒有具體的形狀和相貌，真如（不生不滅的本性）的性質與虛空一樣，所以說沒有形狀和相貌。
知道宿命對修行沒有實際益處，知道而不去學習，與不知道沒有區別。必須通過修行和實證，才可以得道。
一定要堅守志向和修行，比如打磨鏡子，污垢去除，光明就會顯現，自然就能看到自己的形象。斷除慾望，守護空性，就能見到道的真諦，從而知曉宿命。想要通曉宿命，必須志向堅定，行為清凈，經常處於禪定寂靜的狀態，時間久了，塵世的障礙就會消盡，自然就能通曉宿命，就像打磨鏡子去除污垢，自然就能看到自己的形象。如果不能斷除慾望，守護空性，又怎麼能證得道的真諦呢？
佛陀說，什麼才是善？只有修行才是善。佛陀所說的『何者』，各自引用一個假設的意義，只有精進修行，逐漸達到證聖的境界，才是最善的。
什麼才是最大？志向與道相合才是最大。斷除各種攀緣，得到無漏的智慧，志向與道融合，才是最寂靜和最大的。
什麼才是最有力量？忍辱是最有力量的。能夠忍辱的人沒有惡念，必定會受到人們的尊敬。能夠忍辱的人不懷有仇恨和怨恨，就像那些勇猛健壯、力氣大的人能夠抵禦強大的敵人一樣，內心不懷有惡意，最終會被人們所尊敬。
什麼才是最光明？去除心中的污垢，消滅惡行，內心清凈沒有瑕疵，就像潔白的玉石沒有污點，晴朗的天空沒有云彩一樣，心才是最光明的。
沒有天地，一直到現在，這是極力形容時間的久遠。
十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向）所有的一切，沒有不看見的，得到無所不知，無所不見，無所不聞，得到一切智慧，可以說是最光明的。這是已經證得果位，得到一切種智（對一切事物的全面瞭解），所以在過去、現在、未來三世都具備正確的、普遍的認知，這是光明的極致。
佛陀說，人懷有愛慾，就不能見到道，就像渾濁的水，把五彩（指各種顏色）投入其中。渾濁的水比喻被污染的心，五欲（指色、聲、香、味、觸五種慾望）比喻五彩，心和慾望相互投入，交錯在一起。
用力去攪動它，渾濁的水和五彩已經無法分開，仍然用力攪動。
【English Translation】 English version It is difficult not to speak of others' rights and wrongs; using divisive speech and false words to slander others is what the World Honored One (Sakyamuni Buddha) forbids. Sentient beings have differences because of ignorance (delusion about the true nature of things). It is difficult to be equal and not create rights and wrongs.
A Sramana (a wandering ascetic) asked the Buddha, 'By what causes and conditions can one attain the Tao, and how can one know one's past lives (previous existences)?' The Buddha said, 'The Tao has no specific shape or form; the nature of True Thusness (the unchanging essence) is like empty space, so it is said to have no shape or form.'
Knowing past lives is of no practical benefit to cultivation; knowing without learning is the same as not knowing. One must attain the Tao through practice and realization.
One must uphold one's aspirations and practice, like polishing a mirror; when the dirt is removed, the brightness appears, and one can naturally see one's own image. Cutting off desires and guarding emptiness allows one to see the truth of the Tao, thereby knowing one's past lives. If one wants to understand past lives, one must have firm aspirations, pure conduct, and constantly be in a state of meditative stillness. Over time, the obstacles of the world will disappear, and one will naturally understand past lives, just like polishing a mirror to remove dirt, and one can naturally see one's image. If one cannot cut off desires and guard emptiness, how can one realize the truth of the Tao?'
The Buddha said, 'What is good? Only practicing the Tao is good.' The Buddha's words 'What is' each cite a hypothetical meaning; only diligently practicing the Tao, gradually reaching the state of realizing sainthood, is the most good.
What is the greatest? The aspiration that aligns with the Tao is the greatest. Cutting off all clinging and obtaining undefiled wisdom, the aspiration that merges with the Tao is the most tranquil and greatest.
What is the most powerful? Patience is the most powerful. A person who can be patient has no evil thoughts and will surely be respected by people. A person who can be patient does not harbor hatred or resentment, just like those brave and strong people who can resist powerful enemies, not harboring malice in their hearts, and will eventually be respected by people.
What is the brightest? Removing the defilements of the heart, eliminating evil deeds, and having inner purity without flaws, like a flawless white jade, a clear sky without clouds, the heart is the brightest.
Before there was heaven and earth, until today, this is an extreme way of describing the remoteness of time.
Everything in the ten directions (east, west, south, north, southeast, southwest, northeast, northwest, up, and down) is seen without exception, obtaining omniscience, seeing everything, hearing everything, obtaining all wisdom, can be said to be the brightest. This is already having attained the fruit position, obtaining all-knowing wisdom (complete understanding of all things), so in the past, present, and future three times, one possesses correct and universal knowledge, this is the ultimate of brightness.
The Buddha said, 'A person who harbors love and desire cannot see the Tao, like muddy water, throwing five colors (referring to various colors) into it.' Muddy water is a metaphor for a defiled heart, the five desires (referring to the five desires of form, sound, smell, taste, and touch) are a metaphor for the five colors, the heart and desires invest in each other, intertwined together.
Striving to stir it, the muddy water and the five colors are already inseparable, still striving to stir it.
攪之。喻世人妄想貪愛發亂其五欲也。
眾人共臨水上無能睹其影愛慾交錯心中為濁故不見道若人漸解懺悔來近知識水澄穢除清凈無垢即自見形 濁水之上雖眾臨之無能睹影。愛慾交亂真心昏惑。豈得明道。若穢濁盡去心歸清凈即自然見道也。
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在內五蓋覆外終不見道 釜者喻染心。水踴躍者喻染心中貪嗔癡三毒煩惱踴躍也。以布覆上者。喻凡夫被五蓋蒙翳終不得見道也。五蓋謂。一貪慾。二嗔恚。三癡。四掉舉惡作。五昏沉睡眠。俱為蓋覆也。
噁心垢盡乃知魂靈所從來生死所趣向諸佛國土道德所在耳 精勤堅固漸證果位。于禪定中乃知魂靈之所從來。乃無常報盡生諸國土道德所在矣。
佛言夫為道者譬如持炬火入冥室中 冥闇也。
其冥即滅而明猶存 猶字當爲獨猶字殊無義。
學道見諦愚癡都滅無不明矣 夫已見道愚癡自滅。漸證佛智德無不明。猶如持火入諸闇室冥闇都滅而明獨存也。
佛言吾何唸唸道 佛訓誘弟子言。我常念道更無雜念。
吾何行行道 應物利生常行於道。
吾何言言道 佛所言說惟談于道。利益有情。
吾念諦道不忘須臾也 念真諦聖道未嘗須臾忘也。
【現代漢語翻譯】 現代漢語譯本 攪動它。比喻世人妄想貪愛，擾亂其五欲。
眾人一同來到水邊，卻無法在水中看到自己的影子，這是因為愛慾交織在心中，使心變得渾濁，所以無法見到真理。如果有人逐漸懂得懺悔，親近善知識，水澄清了，污穢消除了，變得清凈無垢，自然就能在水中看到自己的影子。就像在渾濁的水面上，即使眾人一起觀看，也無法看到影子。愛慾交亂，真心昏惑，怎麼能明白真理呢？如果污穢濁氣完全去除，心歸於清凈，自然就能見到真理。
猛烈的火在鍋下燃燒，鍋中的水沸騰跳躍，用布蓋在上面，眾生即使照看也無法看到影子，這是因為心中本有貪嗔癡三毒涌動，內在有五蓋覆蓋在外，最終無法見到真理。鍋比喻被染污的心。水沸騰跳躍比喻被染污的心中貪嗔癡三毒煩惱涌動。用布蓋在上面比喻凡夫被五蓋矇蔽，最終無法見到真理。五蓋是指：一、貪慾；二、嗔恚；三、愚癡；四、掉舉惡作；五、昏沉睡眠。這些都會蓋覆真心。
惡念和污垢消除乾淨，才能知道魂靈從哪裡來，死後往哪裡去，以及諸佛國土和道德所在的地方。精進勤奮，堅定不移，逐漸證得果位。在禪定中才能知道魂靈從哪裡來，以及無常的報應結束後會生到哪個國土，道德在哪裡。
佛說：『修道的人，就像拿著火炬進入黑暗的房間。』冥，就是黑暗。
黑暗立刻消失，光明仍然存在。』
學習佛道，見到真理，愚癡全部消滅，沒有不明白的。已經見到真理，愚癡自然消滅，逐漸證得佛的智慧和功德，沒有什麼不明白的。就像拿著火炬進入黑暗的房間，黑暗全部消失，光明獨自存在一樣。
佛說：『我念念不離道。』佛訓導弟子說：『我常常想著道，沒有其他雜念。』
『我所做的一切都符合道。』應機施教，利益眾生，常常行於道。
『我所說的一切都符合道。』佛所說的話都談論關於道，利益有情眾生。
『我念念不忘真諦之道，片刻也不敢忘記。』念真諦聖道，未曾片刻忘記。
【English Translation】 English version Stirring it. This is a metaphor for worldly people's deluded thoughts, greed, and love, which disturb their five desires.
When a crowd gathers by the water, none can see their reflection because desires and affections are intertwined in their hearts, making them turbid and preventing them from seeing the truth. If one gradually understands repentance and draws near to virtuous friends, the water clears, impurities are removed, and it becomes pure and immaculate, then one can naturally see their reflection. Just as on turbid water, even if many people look, they cannot see their reflection. Desires and affections confuse and bewilder the true mind. How can one understand the truth? If impurities and turbidity are completely removed, and the mind returns to purity, then one will naturally see the truth.
A fierce fire burns under a pot, causing the water inside to boil and leap, and a cloth is placed over it. Even if beings look, they cannot see their reflection because the three poisons of greed, hatred, and delusion surge within their hearts, and the five coverings obscure them from without, ultimately preventing them from seeing the truth. The pot is a metaphor for the defiled mind. The boiling and leaping water is a metaphor for the surging afflictions of greed, hatred, and delusion within the defiled mind. The cloth placed over it is a metaphor for ordinary people being obscured by the five coverings, ultimately preventing them from seeing the truth. The five coverings are: 1. Greed; 2. Hatred; 3. Delusion; 4. Restlessness and regret; 5. Sloth and torpor. All of these cover and obscure the true mind.
When evil thoughts and defilements are completely eliminated, one can know where the soul comes from, where it goes after death, and where the Buddha lands and morality are located. Diligently and steadfastly cultivate, gradually attaining the fruit of enlightenment. In meditation, one can know where the soul comes from, and which land one will be born into after the impermanent retribution ends, and where morality is.
The Buddha said, 'One who cultivates the Way is like holding a torch into a dark room.' Darkness means obscurity.
'The darkness immediately disappears, and the light remains.'
Learning the Buddha's Way and seeing the truth, all delusion is extinguished, and nothing is not understood. Having already seen the truth, delusion naturally disappears, and one gradually attains the Buddha's wisdom and virtues, and there is nothing that is not understood. It is like holding a torch into a dark room, where the darkness completely disappears, and the light alone remains.
The Buddha said, 'In every thought, I am mindful of the Way.' The Buddha instructed his disciples, 'I am always thinking of the Way, and have no other distracting thoughts.'
'Everything I do is in accordance with the Way.' Responding to opportunities and benefiting sentient beings, always acting in accordance with the Way.
'Everything I say is in accordance with the Way.' The Buddha's words all speak about the Way, benefiting sentient beings.
'I am mindful of the true and sacred Way, and never forget it for even a moment.' Being mindful of the true and sacred Way, never forgetting it for even a moment.
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 夫對天地睹山川及萬物形體。雖然豐盛當念皆是有為生滅終歸無常。修行之人若常如此起念即證聖必速矣。
佛言一日行 謂終一日唸唸修行也。
常念道行道遂得信根其福無量 若人於一日之中而能修習常念于道憶持不忘。或於一日而常行道修習不怠。乃能成就信等諸根得無量福。一日尚然而況多日其福彌盛。
佛言熟自念身中四大各自有名都為無吾我者寄生亦不久其事如幻耳 有情之身俱是四大假合以成其形。仍假虛名也。且地水火風是名四大。以要言之。即骨肉毛髮是地津液。精血是水。暖觸是火。四支百脈搖動是風。各以假名成此幻身。若熟念之。何者為我寄生浮世倏忽而滅都如幻夢爾。
佛言人隨情慾求花名譬如燒香眾人聞其香然香以薰自燒愚者貪流俗之名譽不守道真花名危己之禍其悔在後時 凡世之人但恣情慾惟求虛花之名不憂生滅。罔慕真實之道。譬如上妙之香被人所焚雖得遠近普聞。其如形質速盡亦同愚者徒慕虛名而喪道真及禍至危己悔在後時也。
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 夫耽嗜財色少時快心及惡積禍來。沉淪六趣。亦如小兒刀刃之蜜。
【現代漢語翻譯】 現代漢語譯本： 佛說：『看到天地，要想到世事無常；看到山川，要想到世事無常；看到萬物的形體豐盛繁茂，要想到世事無常。』如果能這樣用心，得道就快了。對於天地、山川以及萬物的形體，雖然豐盛，應當想到這些都是因緣和合而生滅的，最終歸於無常。修行的人如果經常這樣起念，證得聖果必定很快。 佛說：『一日行』，是指終日唸唸修行。 『常念道，行道，就能得到信根，其福報無量。』如果有人在一日之中能夠修習，常常憶念道，憶持不忘，或者在一日之中常常行道，修習不懈怠，就能成就信等諸根，得到無量的福報。一日尚且如此，何況多日，其福報更加盛大。 佛說：『仔細想想，自身中的四大（地、水、火、風）各自有名，都是沒有「我」的，只是寄生，也不會長久，這件事就像幻象一樣。』有情眾生的身體都是由四大假合而成的，只是假借一個虛假的名字罷了。所謂地、水、火、風，是名四大。概括來說，骨肉毛髮是地，津液精血是水，暖觸是火，四肢百脈搖動是風。各自以假名成就這個幻身。如果仔細想想，哪裡有「我」呢？只是寄生在浮世，轉眼即逝，都像幻夢一樣。 佛說：『人隨著情慾追求虛花之名，譬如燒香，眾人聞到它的香味，然而香卻因為散發香味而焚燒自身。愚蠢的人貪圖世俗的虛名，不守護道之真，追求虛花之名，會招來危及自身的禍患，後悔就在後面。』凡是世間的人，只是放縱情慾，只求虛假的花名，不憂慮生滅，不仰慕真實的道。譬如上妙的香被人焚燒，雖然能讓遠近的人都聞到香味，但是它的形質很快就會耗盡，也如同愚蠢的人徒然羨慕虛名而喪失道之真，等到禍患降臨危及自身，後悔就在後面了。 佛說：『錢財美色對於人來說，譬如小孩子貪吃刀刃上的蜜，那點甜味不足以吃一頓飯，卻有割傷舌頭的禍患。』沉溺於錢財美色，只能獲得少時的快樂，積累的惡業會帶來禍患，使人沉淪於六道輪迴。也像小孩子貪吃刀刃上的蜜一樣。
【English Translation】 English version: The Buddha said: 'Seeing the heavens and earth, contemplate impermanence; seeing mountains and rivers, contemplate impermanence; seeing the abundant forms of all things, contemplate impermanence.' If you maintain such a mind, you will quickly attain the Way. When facing the heavens and earth, mountains and rivers, and the forms of all things, although they are abundant, you should contemplate that they are all conditioned, subject to arising and ceasing, and ultimately return to impermanence. If practitioners constantly generate such thoughts, they will surely quickly attain sainthood. The Buddha said: 'One day of practice' refers to diligently practicing throughout the entire day. 'Constantly contemplating the Way and practicing the Way will lead to the root of faith, and its blessings are immeasurable.' If a person can cultivate and constantly contemplate the Way, remembering it without forgetting, or if they constantly practice the Way and cultivate diligently without laziness for one day, they can achieve the roots of faith and other virtues, and receive immeasurable blessings. If one day is like this, how much more so for many days, where the blessings will be even greater. The Buddha said: 'Reflect carefully that the four elements (earth, water, fire, and wind) within the body each have their own names, and all are without a self. They are merely temporary dwellings and will not last long; this matter is like an illusion.' The bodies of sentient beings are all formed by the false combination of the four elements, merely borrowing a false name. The so-called earth, water, fire, and wind are the four elements. In summary, bones, flesh, and hair are earth; fluids and blood are water; warmth is fire; and the movement of the limbs and hundreds of vessels is wind. Each uses a false name to form this illusory body. If you reflect carefully, where is the 'self'? It is merely dwelling temporarily in this fleeting world, vanishing in an instant, all like a dream. The Buddha said: 'People follow their desires and seek the name of a false flower, like burning incense, where people smell its fragrance, but the incense burns itself out by emitting the fragrance. Foolish people crave worldly fame and do not guard the truth of the Way, seeking the name of a false flower, which will bring disaster upon themselves, and regret will come later.' All worldly people indulge in their desires, seeking only the name of a false flower, without worrying about arising and ceasing, and without admiring the true Way. It is like burning excellent incense, where people near and far can smell the fragrance, but its form quickly disappears. It is the same as foolish people vainly admiring fame and losing the truth of the Way, and when disaster strikes and endangers themselves, regret comes later. The Buddha said: 'Wealth and beauty are to people like a child greedily licking honey from a knife blade. The sweetness is not enough to satisfy a meal, but there is the danger of cutting the tongue.' Indulging in wealth and beauty brings only brief pleasure, and the accumulated evil deeds will bring disaster, causing one to sink into the six realms of reincarnation. It is like a child greedily licking honey from a knife blade.
其甜味至少。徒截舌之禍爾。
佛言人繫於妻子寶宅之患甚於牢獄桎梏榔檔牢獄有原赦 牢獄之苦。或值赦免。
妻子精欲雖有虎口之禍已猶甘心投焉其罪無赦 夫世人為妻子羈絆寶宅縈心。禍患難免。甚於牢獄。
佛言愛慾莫甚於色色之為欲其大無外 世間諸欲纏縛難解者。莫甚於色故知色慾之過其大無比也。
賴有一矣假其二同普天之民無能為道者 滋生死障涅槃唯色慾一端楞嚴亦云淫心不除塵不可出。
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 凡世有貪淫恚怒愚癡之毒處人心中若有智者須早以道消去乃免危殃之禍猶如愚人不早釋逆風之炬必自燒其手也。
時有天神獻玉女于佛欲以試佛意觀佛道 天神者主天界之神也。玉女天女也。蓋天欲試佛之意觀佛之道如何也。
佛言革囊眾穢爾來何為以可誑俗難動六通去 遣去也。
吾不用爾天神愈敬佛 如皮囊中貯諸穢惡。難惑六通之佛。六通謂。神境通。天眼通。天耳通。他心通。宿住通。漏盡通。
因問道意佛為解釋即得須陀洹 天既知神通不可惑亂。因問道意佛為說法。得證初果。
佛言夫為道者猶木
【現代漢語翻譯】 現代漢語譯本： 其甜味微乎其微，徒增割舌之禍罷了。 佛說：人們被妻子和房屋的憂患所束縛，比牢獄的桎梏還要嚴重。牢獄還有被赦免的機會，牢獄之苦，或許還能遇到赦免。 妻子和性慾的危害，即使有如虎口般的危險，人們仍然甘心投入其中，這種罪過是無法赦免的。世人因為妻子而受到束縛，因為房屋而縈繞於心，災禍難以避免，比牢獄還要嚴重。 佛說：愛慾沒有比性慾更強烈的了，它的範圍之大沒有邊際。世間各種慾望纏繞束縛難以解脫的，沒有比色慾更厲害的了，所以要知道性慾的過錯是無比巨大的。 幸好只有一種性慾，假如出現兩種性慾，那麼普天之下的人就沒有能修道的人了。增長生死，阻礙涅槃，唯有性慾這一端。《楞嚴經》也說，淫心不除，塵不可出。 佛說：愛慾對於人，就像拿著火把逆風行走，愚蠢的人不放下火把，必定有燒手的禍患。貪淫、嗔恚、愚癡這三種毒素存在於人的身體中，不早點用道來消除這些禍患，必定會有危險和災殃，就像愚蠢的人貪戀拿著火把最終燒了自己的手一樣。凡是世間有貪淫、嗔恚、愚癡這三種毒素存在於人的心中，如果有智慧的人必須早點用道來消除，才能避免危險和災禍，猶如愚蠢的人不早點放下逆風的火把，必定會燒了自己的手。 當時有天神向佛獻上玉女，想要以此來試探佛的意念，觀察佛的道行。 天神，是掌管天界的神。玉女，是天上的女子。大概是天想要試探佛的意念，觀察佛的道行如何。 佛說：你這裝滿污穢的皮囊，到這裡來做什麼？想用這種東西來欺騙世俗之人，卻難以動搖具有六神通的人。 趕走她。 我不需要你。天神更加敬佩佛。 就像皮囊中裝滿了各種污穢之物，難以迷惑具有六神通的佛。六神通指的是：神境通（神通力），天眼通（能見常人不見之物），天耳通（能聽常人不能聽之聲），他心通（知他人心），宿住通（知過去世），漏盡通（斷絕煩惱）。 因為向佛請問道的意義，佛為他解釋，天神立刻證得了須陀洹（Srotapanna，入流果）。 天神既然知道神通不能迷惑佛，因此向佛請問道的意義，佛為他說法，使他證得了初果。 佛說：修道的人就像木頭...
【English Translation】 English version: Its sweetness is minimal, only adding the misfortune of having one's tongue cut off. The Buddha said: People are bound by the worries of wives and houses, which are more severe than the shackles of prison. Prisons still have the opportunity to be pardoned; the suffering of prison may even encounter amnesty. The harm of wives and sexual desire, even if there is danger like the mouth of a tiger, people are still willing to throw themselves into it, and this sin is unforgivable. People are bound by their wives and preoccupied with their houses, and disasters are unavoidable, even more so than in prison. The Buddha said: There is no desire stronger than sexual desire, and its scope is boundless. Among all the desires in the world that entangle and bind and are difficult to untangle, none is more powerful than lust. Therefore, know that the fault of sexual desire is incomparably great. Fortunately, there is only one kind of sexual desire. If there were two kinds of sexual desire, then no one in the world would be able to cultivate the Way. It increases birth and death and hinders Nirvana, only this one aspect of sexual desire. The Surangama Sutra also says, 'If the mind of lust is not eliminated, dust cannot be escaped.' The Buddha said: Love and desire for people are like holding a torch and walking against the wind. A foolish person who does not release the torch will surely suffer the misfortune of burning their hands. The three poisons of greed, anger, and ignorance exist in the human body. If these disasters are not eliminated early with the Way, there will surely be danger and calamity, just as a foolish person who greedily holds a torch will eventually burn their own hands. In all the world, if the three poisons of greed, anger, and ignorance exist in people's hearts, if there are wise people, they must eliminate them early with the Way to avoid the misfortune of danger, just as a foolish person who does not release the torch against the wind will surely burn their own hands. At that time, a Deva (celestial being, god) offered a jade maiden to the Buddha, wanting to test the Buddha's intention and observe the Buddha's practice. Deva (celestial being, god) are the gods who rule the heavens. The jade maiden is a celestial woman. It was probably the Deva (celestial being, god) wanting to test the Buddha's intention and observe the Buddha's practice. The Buddha said: What are you doing here, you leather bag full of filth? You want to deceive worldly people with this, but it is difficult to move those with the six supernormal powers. Send her away. I don't need you. The Deva (celestial being, god) became even more respectful of the Buddha. It's like a leather bag filled with all kinds of filth, difficult to confuse the Buddha who has the six supernormal powers. The six supernormal powers refer to: 1.神通力（Siddhi, magical powers）, 2.天眼通（Divyacakṣus, divine eye）, 3.天耳通（Divyaśrotra, divine ear）, 4.他心通（Paracitta-jñāna, mind-reading）, 5.宿住通（Pūrva-nivāsānusmṛti-jñāna, recollection of past lives）, 6.漏盡通（Āsrava-kṣaya-jñāna, extinction of outflows). Because he asked the Buddha about the meaning of the Way, the Buddha explained it to him, and the Deva (celestial being, god) immediately attained Srotapanna (stream-enterer). Since the Deva (celestial being, god) knew that supernormal powers could not confuse the Buddha, he asked the Buddha about the meaning of the Way, and the Buddha explained the Dharma to him, causing him to attain the first fruit. The Buddha said: A person who cultivates the Way is like wood...
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 木喻於人。海喻于道。
人為道不為情慾所惑 修行之人堅持戒行不被情慾所惑。如木在流不為二岸所觸。
不為眾邪所誑 正見之人堅持操行不被眾邪誑惑。如沿流之木免其人鬼所取。
精進無疑吾保其得道矣 木無眾滯自至於海。如人之精進免其誑惑必得其道矣。
佛告沙門慎無信汝意汝意終不可信 言當慎守正心勿信縱邪意。若信縱之即為煩惱牽惑也。
慎無與色會色會即禍生 惟舉色者。蓋色能惑亂入生死苦海為禍根最大者也。
得阿羅漢道乃可信汝意耳 緣阿羅漢煩惱斷盡。任縱其意必不入邪見也。
佛告諸沙門慎無視女人若見無見慎無與言 熟視其色當生欲情。若每見之想如無見。仍誡勿與交言也。
若與言者敕心正行 若不護己為緣事故須至言語者即默自誡如下文。
曰 默語也。
吾為沙門處於濁世當如蓮花不為泥所污 若欲發言。先正其心自誡之曰。我持凈戒處茲濁世。當如蓮花雖在淤泥不為所污。
老者以為母長者以為姊少者以為妹幼者予敬之以禮 凡見女人當作此觀想仍皆接之以其禮。
意殊當諦惟 諦審也惟思也言
【現代漢語翻譯】 現代漢語譯本： 如果一塊木頭在水中順流而下，不觸碰左岸，也不觸碰右岸，不被人撈取，不被鬼神阻攔，不被漩渦滯留，也不會腐爛，我保證它最終會進入大海。這塊木頭可以比喻為修行的人，大海可以比喻為真理（道）。 修行之人不被情慾所迷惑，堅持戒律，就像水中的木頭不被兩岸觸碰。 不被各種邪見所迷惑。具有正見的人堅持操守，不被各種邪見迷惑，就像順流而下的木頭免於被人或鬼神撈取。 精進修行，毫不懷疑，我保證他能夠證得真理（道）。木頭沒有阻礙，自然會到達大海。就像人精進修行，免於各種迷惑，必定能夠證得真理（道）。 佛陀告訴眾沙門：『千萬不要相信你的意念，你的意念終究是不可信的。』這是說應當謹慎守護正念，不要相信放縱的邪念。如果相信並放縱邪念，就會被煩惱所牽引迷惑。 『千萬不要與女色相會，與女色相會就會產生禍患。』這裡只提到女色，是因為女色能夠迷惑人心，使人墮入生死苦海，是最大的禍根。 證得阿羅漢果位之後，才可以相信你的意念。因為阿羅漢已經斷盡了所有煩惱，無論如何放縱自己的意念，也不會墮入邪見之中。 佛陀告訴眾沙門：『千萬不要注視女人，如果看見了，就當沒看見一樣，千萬不要與她們交談。』如果仔細注視女人的容貌，就會產生慾念。如果每次看見都想像成沒看見一樣，還要告誡自己不要與她們交談。 『如果必須與她們交談，就要約束自己的內心，端正自己的行為。』如果不保護自己，因為某種原因必須與女人交談，就要在心中默默告誡自己，就像下文所說的那樣。 『默語』，就是沉默不語。 『我作為沙門，身處污濁的世間，應當像蓮花一樣，不被污泥所污染。』如果想要說話，先要端正自己的內心，告誡自己說：我持守清凈的戒律，身處這個污濁的世間，應當像蓮花一樣，即使生長在污泥之中，也不會被污泥所污染。 『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，我就以禮貌來尊敬她。』凡是見到女人，都應當這樣觀想，並且都以禮貌來對待她們。 『意殊當諦惟』，諦，是仔細；惟，是思考。這是說...
【English Translation】 English version: If a piece of wood floats downstream, without touching the left bank, nor touching the right bank, not being taken by humans, not being obstructed by spirits, not being stopped by whirlpools, nor decaying, I guarantee it will enter the sea. The wood can be likened to a practitioner, and the sea can be likened to the Truth (the Dao). A practitioner is not deluded by desires, adhering to precepts, just like wood in a stream not touching the two banks. Not being deluded by various evil views. A person with right view adheres to conduct, not being deluded by various evil views, just like wood floating downstream avoiding being taken by humans or spirits. Practicing diligently without doubt, I guarantee he will attain the Truth (the Dao). Wood without obstacles will naturally reach the sea. Just like a person practicing diligently, avoiding various delusions, will surely attain the Truth (the Dao). The Buddha told the monks: 'Never trust your mind, your mind is ultimately untrustworthy.' This means one should cautiously guard right thought, not trusting indulgent evil thoughts. If one trusts and indulges in evil thoughts, one will be led astray by afflictions. 'Never associate with female forms, associating with female forms will bring misfortune.' Only female forms are mentioned here because female forms can delude the mind, causing one to fall into the sea of suffering of birth and death, being the greatest root of misfortune. Only after attaining the state of Arhat can you trust your mind. Because an Arhat has completely eradicated all afflictions, no matter how much one indulges one's mind, one will not fall into wrong views. The Buddha told the monks: 'Never gaze at women, if you see them, treat it as if you haven't seen them, never speak with them.' If you carefully gaze at a woman's appearance, you will generate desire. If every time you see them, imagine you haven't seen them, you must also warn yourself not to speak with them. 'If you must speak with them, restrain your mind and correct your behavior.' If you do not protect yourself, and for some reason must speak with women, you must silently warn yourself in your heart, as stated below. 'Silent speech' means remaining silent. 'As a monk, living in this defiled world, I should be like a lotus flower, not being stained by mud.' If you want to speak, first correct your mind, warning yourself: I uphold pure precepts, living in this defiled world, I should be like a lotus flower, even though growing in mud, I will not be stained by mud. 'Treat elderly women as mothers, older women as elder sisters, younger women as younger sisters, and younger girls, I will respect them with propriety.' Whenever you see a woman, you should contemplate in this way, and treat them all with propriety. 'Intention different should carefully contemplate', 'carefully' is to examine closely; 'contemplate' is to think. This means...
當審思之。
觀自頭至足自視內 意殊者謂情熾盛用前觀想未能息者即想自己頭至足。收視於內也。
彼身何有唯盛惡露諸不凈種。以釋其意 既內視當想身中盛諸不凈穢惡之物露泄不止。即邪意當息彼身自謂此身也。
佛言人為道去情慾。當如草見大火來已劫道人見愛慾必當遠之 佛誡修道之人去其情慾。當如枯草已被大火焚劫。言急切速避之。
佛言人有患淫情不止踞斧刃上以自除其陰佛謂之曰若使斷陰不如斷心心為功曹若止功曹從者都息 功曹主者之稱。從者謂功曹之從人。在上位者若嚴率其下。則從者自然凜懼故以心喻功曹。欲情喻從者。若自凈其心欲情豈得生也。
邪心不止斷陰何益斯須即死佛言世俗倒見如斯癡人。
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 過去諸佛知眾生罪業皆從。妄想生起。妄想若息即無諸惡。故迦葉佛曾作此偈流傳於后。及釋迦佛因行道聞。此女自悔而誦故令沙門記之。
佛言人從愛慾生憂從憂生畏無愛即無憂不憂即無畏 夫為前境所誘乃起愛慾。既為愛慾所惑憂畏從之而生。若本無愛慾。即憂畏何由而至矣。
佛言人為道譬如一人與萬人戰
【現代漢語翻譯】 現代漢語譯本：應當審慎地思維觀察。
從頭到腳觀察自己身體的內部。如果雜念紛飛，情慾熾盛，就用前面的觀想方法，如果還不能止息，就觀想自己的身體從頭到腳，將視線收回到自身內部。
這個身體里有什麼呢？只不過充滿了污穢的液體和各種不乾淨的東西。用這些來解釋雜念。既然向內觀察，就應當觀想身體中充滿了各種不乾淨、污穢惡臭的東西，不斷地流出。這樣邪念自然就會止息。這個身體，就是指我們自身。
佛說，修行人爲了求道，要去除情慾，應當像乾草看見大火燒來一樣，迅速逃離；修道之人看見愛慾，必定要遠離它。佛告誡修行之人要去除情慾，應當像枯草已經被大火焚燒一樣，形容要急切迅速地避開愛慾。
佛說，有人為情慾所困擾，無法停止，就想通過割除生殖器來消除慾望。佛對他說：『如果想要斷除情慾，不如斷除心念。心是主導，如果止息了主導，跟隨者自然都會停止。』功曹，是主管的意思。跟隨者，是指功曹的下屬。在上位的人如果嚴格要求下屬，那麼下屬自然會感到敬畏。所以用心來比喻功曹，用慾望來比喻跟隨者。如果自己凈化內心，慾望又怎麼會產生呢？
邪念不止，割除生殖器又有什麼用呢？很快就會死去。佛說，世俗之人顛倒見解，就像這樣愚癡的人。
有一個淫蕩的少女與一個男子約定，到期男子沒有來，少女於是後悔說：『慾望啊，我知道你的本意了，因為思想你才產生，我不思想你，你就不會產生。』佛在行走時聽到了這件事，對沙門說：『記住它，這是迦葉佛的偈語，流傳在民間。』過去的諸佛知道眾生的罪業都是從妄想產生的，妄想如果止息，就沒有各種罪惡。所以迦葉佛曾經作了這個偈語流傳於後世，釋迦牟尼佛因為行走時聽到這個女子後悔而誦讀，所以讓沙門記住它。
佛說，人從愛慾產生憂愁，從憂愁產生恐懼；沒有愛慾就沒有憂愁，沒有憂愁就沒有恐懼。因為被外在事物所誘惑，才產生愛慾。既然被愛慾所迷惑，憂愁和恐懼就隨之產生。如果本來就沒有愛慾，那麼憂愁和恐懼又從哪裡來呢？
佛說，修行人求道，譬如一個人與一萬人作戰。
【English Translation】 English version: One should contemplate and reflect carefully.
Observe yourself internally from head to toe. If your thoughts are scattered and desires are strong, use the previous contemplation method. If you still cannot stop them, contemplate your body from head to toe, and bring your gaze back within yourself.
What is in this body? It is only filled with foul liquids and various unclean things. Use these to explain away the distracting thoughts. Since you are looking inward, you should contemplate that the body is filled with various unclean, foul, and putrid things, constantly flowing out. In this way, evil thoughts will naturally cease. 'This body' refers to ourselves.
The Buddha said, 'A practitioner, in order to seek the Way, must remove desires, just as dry grass flees when it sees a great fire coming; a practitioner who sees desire must stay far away from it.' The Buddha admonishes practitioners to remove their desires, just as withered grass is burned by a great fire, describing the urgency and speed with which one should avoid desire.
The Buddha said, 'Someone troubled by lust, unable to stop it, thinks of eliminating desire by cutting off his genitals.' The Buddha said to him, 'If you want to cut off desire, it is better to cut off the mind. The mind is the master; if the master is stopped, the followers will naturally stop.' 'Gong Cao' is a title for a chief official. 'Followers' refers to the subordinates of the Gong Cao. If those in positions of authority are strict with their subordinates, then the subordinates will naturally feel awe. Therefore, the mind is likened to the Gong Cao, and desire is likened to the followers. If one purifies one's own mind, how can desire arise?
'If evil thoughts do not stop, what is the use of cutting off the genitals? You will die soon anyway.' The Buddha said, 'Worldly people have such inverted views, like such foolish people.'
There was a lewd girl who made an appointment with a man, but the man did not come on time. The girl then regretted it and said, 'Desire, I know your intention. You arise because of thought; if I do not think of you, you will not arise.' The Buddha heard this while walking and said to the Shramana (ascetic): 'Remember this, this is a verse of Kashyapa Buddha (a past Buddha), circulating among the people.' The Buddhas of the past knew that the sins of sentient beings all arise from delusion. If delusion ceases, there will be no evils. Therefore, Kashyapa Buddha once composed this verse to be passed down to later generations, and Shakyamuni Buddha (the historical Buddha) had the Shramana remember it because he heard this girl regretting and reciting it while walking.
The Buddha said, 'People generate sorrow from love and desire, and fear from sorrow; without love, there is no sorrow, and without sorrow, there is no fear.' Because one is tempted by external things, love and desire arise. Since one is confused by love and desire, sorrow and fear follow. If there was no love and desire to begin with, then where would sorrow and fear come from?
The Buddha said, 'A practitioner seeking the Way is like one person fighting against ten thousand people.'
夫一人敢敵萬人者。勇猛之極也。譬修道之徒發精進果決之志矣。
被甲操兵出門欲戰意怯膽弱乃自退走或半道還或格鬥而死 意怯膽弱乃是退走以至半道而還。皆喻修行之人中路退心也。格鬥而死。譬學道之人無堅剛之志斃于諸魔也。
或得大勝還國高遷 夫將兵者。或立殊勛而施則。爵賞自然超于眾也。
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 夫被精進甲。仗智慧劍堅持戒行。魔障盡滅證無漏智。乃得道矣。
有沙門夜誦經其聲悲緊欲悔思返佛呼沙門問之汝處於家將何修為對曰常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曰諸音普調佛告沙門學道猶然執心調適道可得矣 佛聞聲悲將施誨誘。乃詢其在家所為既對彈琴。故佛因以琴聲急緩喻之。夫修行之人必使妄念不生。身心虛寂則自然調適可得道果矣。
佛言夫人為道猶所鍛鐵漸深垂去垢 垂字當作盡字垢乃鐵中滓也。
成器必好學道以漸深去心垢精進就道異即身疲身疲即意惱意惱即行退行退即修罪 異者謂不能盡去心垢精進成道故。使身心疲倦則煩惱。煩惱則戒行退。戒行退則翻成罪。
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
【現代漢語翻譯】 現代漢語譯本：
如果一個人敢於對抗成千上萬的人，那是極其勇猛的。這就像修道的人發起精進果決的志向一樣。
（如果）披上盔甲，拿著武器，出門想要戰鬥，但意志怯懦，膽量薄弱，於是自己退走，或者半路返回，或者格鬥而死——意志怯懦，膽量薄弱，於是退走，以至於半路返回，都是比喻修行之人中途退失道心。格鬥而死，譬如學道之人沒有堅定的志向，最終被各種魔障擊敗。
（如果）獲得大勝，返回國家，職位高昇——作為將領，如果建立了特殊的功勛，那麼爵位和賞賜自然會超過眾人。
如果人能夠牢固地保持他的心，精進銳利地前行，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。披上精進的盔甲，拿著智慧的劍，堅持戒律，魔障全部滅盡，證得無漏的智慧，就能夠得道。
有位沙門（Śrāmaṇa，出家修道者）夜晚誦經，他的聲音悲傷而急促，想要後悔退縮。佛陀呼喚沙門，問他：『你沒出家時，在家做什麼？』回答說：『常常彈琴。』佛陀說：『琴絃鬆弛了會怎麼樣？』回答說：『就不響了。』佛陀問：『琴絃拉得太緊會怎麼樣？』回答說：『聲音就斷了。』佛陀問：『不鬆不緊，調到適中的程度會怎麼樣？』回答說：『各種聲音都能和諧地發出。』佛陀告訴沙門：『學道也是這樣，保持心念的調和適中，道就可以證得了。』佛陀聽到沙門的聲音悲傷，想要施以教誨引導，於是詢問他沒出家時在家做什麼，既然回答說彈琴，所以佛陀就用琴聲的鬆緊來比喻。修行之人必須使妄念不生，身心虛空寂靜，那麼自然就能調和適中，可以證得道果。
佛陀說：『人修道就像鍛鐵一樣，逐漸深入地去除雜質。』『垂』字應當作『盡』字，雜質就是鐵中的渣滓。
（如果）想要製成好的器物，必須逐漸深入地去除心中的雜質，精進修行，就能成就道業。否則就會身體疲憊，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。『異』是指不能完全去除心中的雜質，精進修行成就道業，所以使身心疲倦，疲倦則煩惱，煩惱則戒行退失，戒行退失則反而造成罪業。
佛陀說：『人為道也苦，不為道也苦。人從出生到衰老，從衰老到生病，從生病到死亡，其中的苦楚是無量的，心生煩惱，積累罪業。』 English version:
If one person dares to fight against ten thousand, that is the extreme of bravery. It is like a disciple cultivating the Way who initiates a spirit of diligence, vigor, and decisiveness.
(If) clad in armor, holding weapons, going out wanting to fight, but with a timid will and weak courage, then retreating on one's own, or returning halfway, or fighting to the death—a timid will and weak courage, thus retreating, even to returning halfway, are all metaphors for a person cultivating the Way who retreats in their resolve midway. Fighting to the death is like a person learning the Way without a firm will, ultimately defeated by various demonic obstacles.
(If) achieving a great victory, returning to the country, and being promoted to a high position—as a general, if one establishes special meritorious deeds, then the rank and rewards will naturally surpass the multitude.
If a person can firmly hold their mind, advance diligently and sharply, and not be confused by the wild and foolish words of the common world, wanting to extinguish evil karma, they will surely attain the Way. Clad in the armor of diligence, holding the sword of wisdom, upholding the precepts, all demonic obstacles will be extinguished, and attaining the wisdom without outflows, one can attain the Way.
There was a Śrāmaṇa (沙門, a renunciate or ascetic) reciting scriptures at night, his voice sorrowful and urgent, wanting to regret and retreat. The Buddha called to the Śrāmaṇa and asked him, 'When you were not a renunciate, what did you do at home?' He replied, 'I often played the lute.' The Buddha said, 'What happens if the lute strings are loose?' He replied, 'They won't sound.' The Buddha asked, 'What happens if the lute strings are too tight?' He replied, 'The sound will break.' The Buddha asked, 'What happens if they are neither loose nor tight, adjusted to a moderate degree?' He replied, 'All kinds of sounds can be harmoniously produced.' The Buddha told the Śrāmaṇa, 'Learning the Way is also like this, maintaining the harmony and moderation of the mind, and the Way can be attained.' The Buddha heard the Śrāmaṇa's voice was sorrowful, wanting to bestow teachings and guidance, so he asked him what he did at home before he was a renunciate, and since he replied that he played the lute, the Buddha used the tightness and looseness of the lute strings as a metaphor. A person cultivating the Way must prevent deluded thoughts from arising, and the body and mind must be empty and still, then naturally they can be harmonized and moderated, and the fruit of the Way can be attained.
The Buddha said, 'A person cultivating the Way is like forging iron, gradually and deeply removing impurities.' The word '垂' (chuí, hanging down) should be '盡' (jìn, to exhaust), impurities are the dross in the iron.
(If) wanting to make good implements, one must gradually and deeply remove the impurities in the heart, cultivate diligently, and one can accomplish the Way. Otherwise, the body will be weary, and weariness of the body will lead to vexation of the mind, vexation of the mind will lead to regression of conduct, and regression of conduct will lead to the creation of sins. '異' (yì, different) refers to not being able to completely remove the impurities in the heart, cultivating diligently to accomplish the Way, so it causes the body and mind to be weary, weariness leads to vexation, vexation leads to the loss of precepts, and the loss of precepts leads to the creation of sins.
The Buddha said, 'It is suffering for a person to cultivate the Way, and it is suffering for a person not to cultivate the Way. From birth to old age, from old age to sickness, from sickness to death, the suffering is immeasurable, the mind generates vexation, and sins accumulate.'
【English Translation】 English version:
If one person dares to fight against ten thousand, that is the extreme of bravery. It is like a disciple cultivating the Way who initiates a spirit of diligence, vigor, and decisiveness.
(If) clad in armor, holding weapons, going out wanting to fight, but with a timid will and weak courage, then retreating on one's own, or returning halfway, or fighting to the death—a timid will and weak courage, thus retreating, even to returning halfway, are all metaphors for a person cultivating the Way who retreats in their resolve midway. Fighting to the death is like a person learning the Way without a firm will, ultimately defeated by various demonic obstacles.
(If) achieving a great victory, returning to the country, and being promoted to a high position—as a general, if one establishes special meritorious deeds, then the rank and rewards will naturally surpass the multitude.
If a person can firmly hold their mind, advance diligently and sharply, and not be confused by the wild and foolish words of the common world, wanting to extinguish evil karma, they will surely attain the Way. Clad in the armor of diligence, holding the sword of wisdom, upholding the precepts, all demonic obstacles will be extinguished, and attaining the wisdom without outflows, one can attain the Way.
There was a Śrāmaṇa (沙門, a renunciate or ascetic) reciting scriptures at night, his voice sorrowful and urgent, wanting to regret and retreat. The Buddha called to the Śrāmaṇa and asked him, 'When you were not a renunciate, what did you do at home?' He replied, 'I often played the lute.' The Buddha said, 'What happens if the lute strings are loose?' He replied, 'They won't sound.' The Buddha asked, 'What happens if the lute strings are too tight?' He replied, 'The sound will break.' The Buddha asked, 'What happens if they are neither loose nor tight, adjusted to a moderate degree?' He replied, 'All kinds of sounds can be harmoniously produced.' The Buddha told the Śrāmaṇa, 'Learning the Way is also like this, maintaining the harmony and moderation of the mind, and the Way can be attained.' The Buddha heard the Śrāmaṇa's voice was sorrowful, wanting to bestow teachings and guidance, so he asked him what he did at home before he was a renunciate, and since he replied that he played the lute, the Buddha used the tightness and looseness of the lute strings as a metaphor. A person cultivating the Way must prevent deluded thoughts from arising, and the body and mind must be empty and still, then naturally they can be harmonized and moderated, and the fruit of the Way can be attained.
The Buddha said, 'A person cultivating the Way is like forging iron, gradually and deeply removing impurities.' The word '垂' (chuí, hanging down) should be '盡' (jìn, to exhaust), impurities are the dross in the iron.
(If) wanting to make good implements, one must gradually and deeply remove the impurities in the heart, cultivate diligently, and one can accomplish the Way. Otherwise, the body will be weary, and weariness of the body will lead to vexation of the mind, vexation of the mind will lead to regression of conduct, and regression of conduct will lead to the creation of sins. '異' (yì, different) refers to not being able to completely remove the impurities in the heart, cultivating diligently to accomplish the Way, so it causes the body and mind to be weary, weariness leads to vexation, vexation leads to the loss of precepts, and the loss of precepts leads to the creation of sins.
The Buddha said, 'It is suffering for a person to cultivate the Way, and it is suffering for a person not to cultivate the Way. From birth to old age, from old age to sickness, from sickness to death, the suffering is immeasurable, the mind generates vexation, and sins accumulate.'
死不息其苦難說 夫求道之人不憚眾苦。尋師訪道不避寒暑。不憚驅馳晝夜不臥修習禪定。或捨身判命救一切苦。此則學道之士雖有此苦。及證果之後乃出沒三界逍遙自在。若塵世之徒惟恣三毒不思出離。輪迴六趣無有休息。生老病死常在蓋纏。罪業報應其苦無量。
佛言夫人離三惡道得為人難 三惡道。謂地獄餓鬼畜生。故言免此三惡而得人身知其難也。
既得為人去女即男難 女人之業經中具載得轉男身斯為難也。
既得為男六情完具難 既得男身六根具足免諸殘廢之疾。亦為難矣。
六情已具生中國難 邊鄙之地多諸障難。生在中國實為難也。
既處中國值奉佛道難 夫人得生中土而能奉道勤修者鮮矣。
既奉佛道值有道之君難 既勤修奉而時值明主則自在精進無諸障難。故為難也。
既值有道之君生菩薩家難既生菩薩家以心信三尊值佛世難 得生正見之家復有信心乃值佛世誠哉難矣。
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去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 此佛誨誘學者令知唸唸無常在於呼吸。自然絕諸妄想密密精進若謂命在數日或在食頃則自寬其限妄念隨生涉于
【現代漢語翻譯】 現代漢語譯本：死亡並不能停止他們的苦難，這真是難以言說。追求真理的人不怕各種苦難，爲了尋找老師和真理，他們不避寒暑，不懼奔波勞碌，日夜不眠地修習禪定，或者捨棄自身性命來救度一切苦難。這樣的學道之士，即使有這些苦難，在證得果位之後，也能出入三界，逍遙自在。而塵世之人，只放縱貪嗔癡三毒，不思出離，在六道輪迴中沒有休息，生老病死常常纏繞著他們，罪業報應帶來的苦難無量無邊。
佛說：脫離三惡道而得到人身是很難的。三惡道指的是地獄、餓鬼、畜生。所以說，能夠免除這三種惡道而得到人身，要知道這是很難的。
已經得到人身，從女身轉為男身就更難了。關於女身的業報，經典中有詳細記載，能夠轉為男身是非常難的。
已經得到男身，六根完好無缺就更難了。已經得到男身，六根都健全，免除了各種殘疾，這也是很難的。
六根已經健全，出生在中國就更難了。邊遠地區有很多障礙和困難，出生在中國實在是很難的。
已經出生在中國，遇到信奉佛法就更難了。能夠出生在中土，又能信奉佛法，勤奮修行的人很少啊。
已經信奉佛法，遇到有道的君主就更難了。已經勤奮修行佛法，又能遇到賢明的君主，就能自在精進，沒有各種障礙和困難，所以說這是很難的。
已經遇到有道的君主，出生在菩薩之家就更難了。已經出生在菩薩之家，內心相信佛法僧三寶，遇到佛陀住世就更難了。能夠出生在具有正見的家庭，又有信心，又能遇到佛陀住世，真是太難了。
佛問各位沙門（Shramana，出家修道者）：人的生命有多長？回答說：在幾天之間。佛說：你還不能算是悟道的人。又問一位沙門（Shramana，出家修道者）：人的生命有多長？回答說：在吃一頓飯之間。佛說：你還不能算是悟道的人。又問一位沙門（Shramana，出家修道者）：人的生命有多長？回答說：在呼吸之間。佛說：說得好啊！你才算是悟道的人。這是佛陀教導學者，讓他們知道唸唸無常，生命就在呼吸之間。自然就能斷絕各種妄想，秘密地精進修行。如果認為生命還有幾天，或者還有一頓飯的時間，就會放寬對自己的要求，妄念隨之產生，陷入雜念之中。
【English Translation】 English version: Death does not end their suffering, which is difficult to describe. Those who seek the path do not fear hardships. Seeking teachers and the path, they do not avoid cold or heat. They do not fear rushing about, staying awake day and night to practice meditation. Or they may sacrifice themselves to save all from suffering. Such practitioners, even with these hardships, can freely enter and exit the Three Realms after attaining enlightenment. But worldly people indulge in the three poisons (greed, hatred, and delusion), without thinking of liberation. They endlessly cycle through the six realms, constantly afflicted by birth, old age, sickness, and death. The suffering from karmic retribution is immeasurable.
The Buddha said: It is difficult to escape the three evil realms and be born as a human. The three evil realms are hell, hungry ghosts, and animals. Therefore, it is said that escaping these three evil realms and attaining human form is known to be difficult.
Having attained human form, it is even more difficult to transform from a female body to a male body. The scriptures detail the karma of women, and it is very difficult to be reborn as a male.
Having attained a male body, it is even more difficult to have all six senses complete. Having attained a male body with all six senses intact, free from disabilities, is also difficult.
Having all six senses complete, it is even more difficult to be born in China. Border regions have many obstacles and difficulties, so being born in China is truly difficult.
Having been born in China, it is even more difficult to encounter and follow the Buddhist path. Few people born in the central lands are able to follow the path and diligently practice.
Having followed the Buddhist path, it is even more difficult to encounter a virtuous ruler. Having diligently practiced Buddhism and encountering an enlightened ruler allows for free and diligent progress without obstacles, so it is difficult.
Having encountered a virtuous ruler, it is even more difficult to be born into a Bodhisattva's family. Having been born into a Bodhisattva's family, believing in the Three Jewels (Buddha, Dharma, Sangha), and encountering a Buddha in the world is even more difficult. Being born into a family with right views, having faith, and encountering a Buddha in the world is truly difficult.
The Buddha asked the Shramanas (Shramana, ascetic practitioners): How long is a person's life? One replied: Between several days. The Buddha said: You are not yet on the path. He asked another Shramana (Shramana, ascetic practitioners): How long is a person's life? One replied: Between a meal. The Buddha said: You are not yet on the path. He asked another Shramana (Shramana, ascetic practitioners): How long is a person's life? One replied: Between breaths. The Buddha said: Well said! You can be said to be on the path. This is the Buddha teaching students to know that all thoughts are impermanent, and life is between breaths. Naturally, they can cut off all delusions and secretly practice diligently. If one thinks that life is several days or a meal away, they will relax their standards, and delusional thoughts will arise, leading to distractions.
懈怠安得成道也。
佛言弟子去離吾數千里意念吾戒必得道 佛勸弟子若憂生死事大堅持戒行雖別師數千里其心如一必得道也。
若在吾側意在邪終不得道其實在行近而不行何益萬分耶 若學者雖在師左右。而其意染邪必不成道。何者其要在聞而行之雖常近師而不能修習。無益於萬分之一也。
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 佛言我所說經由如蜜味若人食之中外盡甜更無二味。慕道之士。若悟經深旨身心快樂當證道矣。
佛言人為道能拔愛慾之根譬如擿懸珠一一擿之會有盡時惡盡得道也 夫欲出生死苦得大自在必須堅持戒行斷盡愛慾。如高處懸眾珠一一擿之。茍心無懈怠即珠必有盡時。若修行之徒銷其眾惡。積諸善行久而不退。即諸惡斷盡。乃得道也。
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 言沙門直心行道欲出生死苦海。須唸唸相應勿起妄念。如牛負重於深泥中求避泥淖。以自蘇息亦唸唸憂懼不敢左右顧也。
佛言吾視王侯之位如塵隙視金玉之寶如瓦礫視紈素之服如弊帛視大千世界如一訶子視四耨水如涂足油視方便如筏寶聚視無上乘如夢金帛視求佛道如眼前花視求禪定如須彌柱
【現代漢語翻譯】 現代漢語譯本 懈怠怎麼能成就道業呢？ 佛說：『弟子即使離開我數千里，如果意念我的戒律，必定能得道。』佛勸誡弟子：如果憂慮生死是件大事，就要堅持戒律和修行，即使和老師相隔數千里，心意如一，也必定能得道。 如果在我身邊，心思卻在邪念上，終究不能得道。實際上，得道在於行動，靠近而不行動有什麼用呢？連萬分之一的益處都沒有。』如果學道的人即使在老師身邊，心思卻被邪念污染，必定不能成就道業。因為關鍵在於聽聞后實行，即使常常靠近老師卻不能修習，也沒有萬分之一的益處。 佛說：『人為求道，就像吃蜜，中間和邊上都是甜的，我的經典也是這樣，其中的意義都是美好的，實行的人就能得道。』佛說：我所說的經典就像蜜的味道，如果人吃它，從裡到外都是甜的，沒有第二種味道。仰慕佛道的人，如果領悟經典深刻的旨意，身心快樂，就能證得道果。 佛說：『人為求道，能拔除愛慾的根源，譬如摘取懸掛的珠子，一顆一顆地摘取，總有摘完的時候，惡業斷盡就能得道。』想要脫離生死苦海，得到大自在，必須堅持戒律和修行，斷盡愛慾。如同在高處懸掛著許多珠子，一顆一顆地摘取它們。如果心中沒有懈怠，那麼珠子必定有摘完的時候。如果修行的人消除各種惡業，積累各種善行，長久而不退轉，那麼各種惡業斷盡，就能得道。 佛說：『各位沙門修行，應當像牛負重行走在深泥中，疲憊至極也不敢左顧右盼，只想離開泥淖來讓自己得到休息。沙門看待情慾，要比看待泥淖更加嚴重，以正直的心念道，才能免除各種痛苦。』意思是沙門以正直的心修行，想要脫離生死苦海，必須唸唸與道相應，不要生起妄念。如同牛負重物在深泥中行走，想要躲避泥淖，讓自己得到休息，也時時憂慮恐懼，不敢左顧右盼。 佛說：『我看待國王侯爵的地位，如同塵土縫隙；看待金玉珠寶，如同瓦片礫石；看待華麗的絲綢衣服，如同破舊的布帛；看待大千世界，如同一顆訶子；看待四大海水，如同涂腳的油；看待方便法門，如同竹筏；看待寶物聚集，看待無上佛法，如同夢中的金帛；看待求佛道，如同眼前的花朵；看待求禪定，如同須彌山柱。』
【English Translation】 English version How can one achieve enlightenment through negligence? The Buddha said, 'Even if a disciple is thousands of miles away from me, if they contemplate my precepts, they will surely attain enlightenment.' The Buddha advised his disciples: If you are concerned about the great matter of life and death, uphold the precepts and practice diligently. Even if you are thousands of miles away from your teacher, if your mind is one with the Dharma, you will surely attain enlightenment. If one is by my side but their mind is on evil, they will never attain enlightenment. In reality, it is in practice. What is the use of being near without practicing? It is not even one ten-thousandth beneficial.' If a student is by the teacher's side, but their mind is tainted with evil thoughts, they will certainly not achieve enlightenment. Because the key is to hear and then practice. Even if they are always near the teacher but cannot cultivate, it is not even one ten-thousandth beneficial. The Buddha said, 'A person seeking the Way is like eating honey; the middle and the edges are all sweet. My sutras are also like this; their meanings are all delightful, and those who practice them will attain enlightenment.' The Buddha said: The sutras I speak are like the taste of honey. If a person eats it, it is sweet inside and out, with no other taste. A person who admires the Way, if they understand the profound meaning of the sutras, their body and mind will be joyful, and they will attain enlightenment. The Buddha said, 'A person seeking the Way can uproot the source of love and desire, just like picking hanging pearls one by one. There will be a time when they are all picked, and when evil is exhausted, one will attain enlightenment.' To escape the suffering of birth and death and attain great freedom, one must uphold the precepts and practice diligently, cutting off all love and desire. It is like many pearls hanging high, picking them off one by one. If the mind is without negligence, then the pearls will surely be exhausted. If practitioners eliminate their various evils and accumulate various good deeds, persevering without retreating, then all evils will be cut off, and they will attain enlightenment. The Buddha said, 'When monks practice the Way, they should be like an ox carrying a heavy load through deep mud, so exhausted that they dare not look left or right, only wanting to leave the mud to rest. Monks should regard emotional desires as even worse than that mud. With a straightforward mind contemplating the Way, one can avoid all suffering.' It means that monks, with a straightforward mind practicing the Way, wanting to escape the sea of birth and death, must be mindful in every moment, not giving rise to delusional thoughts. It is like an ox carrying a heavy load through deep mud, seeking to avoid the mud to rest, also constantly worrying and fearing, not daring to look left or right. The Buddha said, 'I regard the position of kings and nobles as dust and cracks; I regard gold and jade treasures as tiles and gravel; I regard fine silk clothes as tattered rags; I regard the great thousand world as one haritaki fruit; I regard the four great oceans as oil for anointing the feet; I regard expedient means as a raft; I regard the accumulation of treasures, I regard the unsurpassed Dharma as gold and silk in a dream; I regard seeking the Buddha's Way as a flower before the eyes; I regard seeking meditation as Mount Sumeru.'
視求涅槃如晝夜寤視倒正者如六龍舞平視等者如一真地視興化者如四時木 夫至聖圓通道無不在。豈於世諦而有分別哉。益以大慈利生隨機悟物。謂王侯之貴不可恃金帛之寶不足貪故。興塵隙瓦礫之喻。以制其欲心。又以方便之門無上之乘佛道。禪定之名涅槃平等之類。可循而不可致滯。可習而不可迷方。因廣去就之喻以防執縛之蔽也。聞道之士可以叩寂而悟之焉。
諸大比丘聞佛所說歡喜奉行。
佛說四十二章經
題焚經臺詩
唐太宗文皇帝制
門徑蕭蕭長緣苔。一回登此一徘徊。青牛謾說函關去。白馬親從印土來。確定是非憑烈焰。要分真偽筑高臺。春風也解嫌狼藉。吹盡當年道教灰。
此臺在洛陽。臺者壇也。考此燒經比論之壇。乃後漢明帝筑也。元此四十二章經皆有來因。是永平七年。明帝夜夢。一人體有金色項有日光。飛空而至殿前。明旦宣問群臣。有通人傅毅占夢。奏曰。臣聞西域有得道者。號曰佛。經舉能飛具六神通。今應此夢。帝悟大悅。即遣羽林郎蔡愔。博士秦景王遵等十二人。望蔥嶺而往尋西土。求迎佛法行至中路。月氏國眾乃駭然。得瞻迦葉摩騰共竺法蘭二梵僧圓項方袍之異相。乘白馬攜釋迦真像白㲲之圖。並此四十二章一卷回朝。時永平十年也。帝喜
【現代漢語翻譯】 現代漢語譯本： 將視涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）如同白晝做夢，將顛倒的看法視為正確的，就像六條龍在舞蹈；將平等看待一切事物，如同處於唯一的真實之地；將弘揚佛法教義，如同四季的樹木生長。真正的聖人圓融通達，無處不在，難道會在世俗的真理中有所分別嗎？因此以大慈悲心利益眾生，隨機開悟萬物。認為王侯的尊貴不可依賴，金銀財寶不足以貪戀，所以用塵土、縫隙、瓦片、碎石的比喻，來抑制他們的慾望。又以方便之門、無上的佛法、佛道、禪定（Dhyana，佛教術語，指通過冥想達到的精神境界）的名稱、涅槃的平等之類，可以遵循但不可執著，可以學習但不可迷失方向。因此廣泛運用離開和接近的比喻，來防止執著束縛的弊端。聞聽佛法的人可以叩問寂靜而領悟它。
眾大比丘聽聞佛陀所說，歡喜地信受奉行。
《佛說四十二章經》
題焚經臺詩
唐太宗文皇帝制
門前小路冷落長滿青苔，每次登上這裡都來回徘徊。青牛西去的故事只是傳說，白馬卻親自從印度馱經而來。確定是非要憑藉熊熊烈火，區分真偽要築起高高的臺。春風也懂得厭惡這片狼藉，吹盡當年道教焚燒的灰燼。
此臺在洛陽，臺就是壇。考察這座焚燒經書、辯論佛法的壇，是後漢明帝所建造的。這部《四十二章經》的由來是這樣的：永平七年，明帝夜裡夢見一個人，身體是金色的，脖子上有日光，從空中飛來，到了殿前。第二天早上，明帝詢問群臣。有通曉夢兆的人傅毅占卜後奏道：『臣聽說西域有得道的人，號稱佛，經典上說他能飛行，具有六神通，現在應驗了這個夢。』明帝醒悟后非常高興，立即派遣羽林郎蔡愔、博士秦景、王遵等十二人，朝著蔥嶺方向前往西土，去尋求迎接佛法。走到中途，月氏國的人們都感到驚奇，得以瞻仰迦葉摩騰（Kasyapa Matanga）和竺法蘭（Dharmaratna）兩位梵僧，他們頭是圓的，身穿方袍，相貌奇異，乘坐白馬，攜帶釋迦牟尼（Sakyamuni）的真像和白氈的圖畫，以及這部《四十二章經》一卷回朝。當時是永平十年。明帝非常高興。
【English Translation】 English version: To view Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) as daytime dreaming, to regard inverted views as correct is like six dragons dancing; to view everything equally is like being on the one true ground; to view the flourishing of Buddhist teachings is like the growth of trees in the four seasons. The truly enlightened sage is perfectly rounded and all-pervading, present everywhere. How could there be distinctions in worldly truths? Therefore, with great compassion, benefit sentient beings and enlighten all things according to their capacity. Believing that the nobility of kings and nobles is unreliable and that gold and silver treasures are not worth coveting, the analogy of dust, cracks, tiles, and gravel is used to restrain their desires. Furthermore, the gate of expedient means, the unsurpassed Buddha Dharma, the Buddha Way, the name of Dhyana (Dhyana, a Buddhist term referring to a state of mind achieved through meditation), the equality of Nirvana, and the like, can be followed but not clung to, can be learned but not lost in direction. Therefore, the analogy of leaving and approaching is widely used to prevent the drawbacks of clinging and bondage. Those who hear the Dharma can inquire into stillness and awaken to it.
All the great Bhikshus (Bhikshu, Buddhist monks) heard what the Buddha said and joyfully accepted and practiced it.
The Sutra of Forty-Two Chapters Spoken by the Buddha
Poem Inscribed on the Sutra Burning Platform
Composed by Emperor Taizong Wen of the Tang Dynasty
The path to the gate is desolate and overgrown with moss; each time I ascend here, I pace back and forth. The story of the Green Ox going west is just a legend, but the White Horse personally carried scriptures from India. Determining right and wrong must rely on the raging flames; distinguishing truth from falsehood requires building a high platform. The spring breeze also understands to detest this mess, blowing away the ashes of Taoism burned in those years.
This platform is in Luoyang; the platform is a site for rituals. Examining this platform for burning scriptures and debating the Dharma, it was built by Emperor Ming of the Later Han Dynasty. The origin of this 'Sutra of Forty-Two Chapters' is as follows: In the seventh year of Yongping, Emperor Ming dreamed at night of a person with a golden body and sunlight around his neck, flying from the sky and arriving before the palace. The next morning, Emperor Ming inquired of his ministers. Fu Yi, a person knowledgeable in interpreting dreams, reported: 'I have heard that in the Western Regions there is an enlightened person called the Buddha, and the scriptures say that he can fly and possesses the six supernormal powers; now this dream is being fulfilled.' Emperor Ming awoke and was very pleased, and immediately dispatched Cai Yin, a member of the imperial guard, and Qin Jing and Wang Zun, doctors of philosophy, along with twelve others, to head towards the Congling Mountains in the Western Regions to seek and welcome the Buddha Dharma. On the way, the people of the Yuezhi kingdom were amazed to behold the two Indian monks Kasyapa Matanga and Dharmaratna, with their round heads and square robes, and their extraordinary appearance, riding white horses, carrying the true image of Sakyamuni and a picture on white felt, along with this one volume of the 'Sutra of Forty-Two Chapters' back to the court. This was in the tenth year of Yongping. Emperor Ming was very pleased.
躬親迎。奉宣委鴻臚以陳國禮。敕令彩畫釋迦頂相於清涼臺。因建立白馬寺。請此二尊者住院。于帝說法至冬。值歲旦五嶽道士賀正之次。道士褚善信。費叔才等。共六百九十人互相語曰。帝棄我道教遠求胡教。乃自率眾。各將所持道經共上表。愿與胡佛教比試其真偽。帝遂降敕尚書令宋庠。引入長樂宮前。宣曰道士與僧就元宵日駢集。白馬寺南門外立兩壇。至期試之。西壇燒道經六百餘卷。頃刻燒盡。唯取得老子道經一卷是真。其餘是杜光庭撰。今云杜撰也。帝觀東壇佛像並此四十二章燒不能壞。但見五色神光。天雨寶花天樂自振。嘆未曾有。帝共群臣稱悅。太傅張衍語諸道士曰。既試無驗可就佛法。其道士褚費等。深有愧恧皆氣盛自死。余有呂惠通等六百二十人。皆棄冠帔投佛出家。因此流通佛教。州縣建寺敬僧。始從四十二章。自後人續去取五千余卷。至今益顯於世間。三界之中含識之類。蒙恩受賴綿綿不絕也。
【現代漢語翻譯】 現代漢語譯本：皇帝親自迎接，派遣鴻臚寺官員以陳述國禮的方式奉迎。皇帝下令在清涼臺上彩繪釋迦牟尼佛（釋迦頂相）的頂相，因此建立了白馬寺，並邀請這兩位尊者（指攝摩騰和竺法蘭）入住寺院。他們為皇帝說法直到冬天。適逢新年元旦，五嶽的道士前來祝賀新年。道士褚善信、費叔才等共六百九十人互相說道：『皇帝拋棄我們的道教，遠去尋求胡人的教法。』於是他們各自率領眾人，拿著各自所持的道經共同上表，希望與佛教比試真偽。皇帝於是下令尚書令宋庠，將他們引入長樂宮前，宣佈說：『道士與僧人就在元宵日一同聚集在白馬寺南門外，設立兩個壇。』到了約定的日期進行比試。西邊的壇上焚燒道經六百餘卷，頃刻間全部燒盡，只得到一本《老子》的道經是真的，其餘的都是杜光庭所撰寫的（現在說的『杜撰』一詞就來源於此）。皇帝觀看東邊的壇上，佛像和《四十二章經》焚燒卻不能損壞，只見五色神光，天降寶花，天樂自動鳴響，感嘆從未有過這樣的景象。皇帝與群臣都非常喜悅。太傅張衍對眾道士說：『既然比試沒有應驗，可以歸順佛法。』道士褚善信、費叔才等人深感慚愧，都因氣憤而死。其餘的呂惠通等六百二十人，都拋棄道士的冠帽和服裝，皈依佛門出家。因此佛教得以流通，各州縣建立寺廟，尊敬僧人，最初就是從《四十二章經》開始的。自那以後，人們陸續增補刪減，達到五千余卷，至今在世間更加顯揚。三界之中的一切有情眾生，都蒙受恩澤，永無止境。
【English Translation】 English version: The Emperor personally welcomed them and dispatched officials from the Honglu Temple to greet them with national etiquette. The Emperor ordered the painting of an image of Shakyamuni Buddha's (Shijia dingxiang) crown on the Qingliang Terrace, and consequently established the White Horse Temple (Baima Si). He invited these two venerable monks (She Moteng and Zhu Falan) to reside in the temple. They preached the Dharma to the Emperor until winter. It coincided with the New Year's Day when Taoist priests from the Five Sacred Mountains came to offer New Year's greetings. Taoist priests Chu Shanxin, Fei Shucai, and others, totaling six hundred and ninety people, said to each other: 'The Emperor has abandoned our Taoism and seeks the teachings of the barbarians.' Thereupon, they each led their followers, bringing the Taoist scriptures they held, and jointly submitted a memorial, wishing to compete with Buddhism to determine its authenticity. The Emperor then ordered the Minister of the Imperial Secretariat, Song Xiang, to bring them before the Changle Palace, and announced: 'The Taoist priests and monks shall gather together on the Lantern Festival day outside the south gate of the White Horse Temple, and set up two altars.' On the appointed day, the competition was held. On the western altar, over six hundred volumes of Taoist scriptures were burned, and in an instant, they were all burned to ashes. Only one volume of Laozi's Taoist scripture was found to be genuine, while the rest were written by Du Guangting (the origin of the term 'du zhuan', meaning fabricated). The Emperor observed that on the eastern altar, the Buddha images and the 'Sutra in Forty-Two Sections' (Sishier Zhang Jing) could not be destroyed by fire. Only five-colored divine light was seen, precious flowers rained down from the sky, and heavenly music played on its own. The Emperor marveled at this unprecedented sight. The Grand Tutor Zhang Yan said to the Taoist priests: 'Since the competition has yielded no results, you may as well submit to the Buddha Dharma.' The Taoist priests Chu Shanxin, Fei Shucai, and others felt deeply ashamed and died of anger. The remaining six hundred and twenty people, including Lü Huitong, all abandoned their Taoist hats and robes and converted to Buddhism, becoming monks. As a result, Buddhism was disseminated, and temples were built in various prefectures and counties, and monks were respected. It all started with the 'Sutra in Forty-Two Sections'. Since then, people have continuously added to and subtracted from it, reaching over five thousand volumes, and it has become even more prominent in the world today. All sentient beings within the Three Realms (Sanjie) receive grace and blessings, endlessly.