[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [註四十二章經](https://indike.org/pramana/in.bauddha.taisho.1794) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt) › 1 # 註四十二章經 1 English (machine translation) 1 - **Language:** English ### [1.1](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.1) A Brief Record of Buddhism Coming Westward and Its Profound Transformation Responding to the Times ### [1.2](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.2) Compiled by Cheng Hui, Grand Master for Thorough Counsel, Military Commissioner of the Anguo Army, and Founding Marquis of the Song ### [1.3](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.3) According to the Five-Part Vinaya: the Buddha Śākyamuni was born into a kṣatriya family in the city of Kapilavastu in central India. His father was named King Śuddhodana, and his mother was called Māyā. He was born from her right side, with the color of refined purple gold. He did not succeed to the royal throne, but at nineteen vaulted the city \[walls\] and went into the Snowy Mountains, undergoing ascetic practices for six years, eating a single grain of hemp and wheat each day. He then went to Mount Gayāśīrṣa and studied the samādhi of nothingness; after three years, knowing it to be wrong, he abandoned it. He further went to Udraka \[Rāmaputra\] and studied the samādhi of neither-perception-nor-non-perception; after three years, knowing it to be wrong, he likewise abandoned it. Thereupon, receiving and practicing \[the Dharma\] with a mind devoid of mentation, he utterly crushed and subdued all non-Buddhists. The Bhagavat was thirty years of age at that time, and on the eighth day of the second month, when the morning star appeared, he attained complete and perfect awakening (samyaksaṃbodhi). In Mṛgadāva, he delivered the five men including Kauṇḍinya, which was the beginning of the arising of the teaching. ### [1.4](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.4) Also according to the Extraordinary Records of the Book of Zhou: on the eighth day of the fourth month in the twenty-fourth year, a jiayin year, of King Zhao of the Zhou, a light came and illuminated the front of the palace hall. The king questioned the Grand Astrologer Su You, who replied: "A great sage will be born in the western regions; after one thousand years, his teaching will flow into this land." Reaching the seventh year of Yongping, on the fifteenth day of the first month, under Emperor Xiaoming of the Later Han, the emperor dreamed at night of a golden man sixteen feet tall, radiant like the sun, who came before the palace hall and said: "The voiced teaching shall circulate to this land." At dawn, the emperor assembled his ministers and ordered them to divine the dream. At that time, the erudite Fu Yi replied: "Your servant has perused the Extraordinary Records of the Book of Zhou, which states: 'A great sage will appear in the western regions; a thousand years after his extinction, his voiced teaching shall circulate to this land.' What Your Majesty dreamed must surely be this!" The emperor thereupon dispatched eighteen men, including Wang Zun, to search for the Buddhist Dharma in the west. Arriving in the country of the Yuezhi, they met the two bodhisattvas \[Kāśyapa\] Mātanga and Dharmaratna, who had a painted image of Śākyamuni on white fine cotton and one fascicle of the Sūtra in Forty-two Sections, which they loaded onto a white horse and together returned to Luoyang. This was the thirtieth day of the twelfth month in the tenth year of Yongping, a dingmao year. Because of this, the place where Mātanga and Dharmaratna translated the sūtra was named Baima Temple. Six years later, having crushed and subdued heterodox ways, the two bodhisattvas leapt into empty space and spoke a verse for the king, saying: ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.5) "A fox is not of the lion's kind; / A lamp lacks the brilliance of the sun and moon. / A pool cannot contain the great ocean; / A mound has not the magnificence of Mount Song. / The cloud of Dharma overspreads the worlds; / The rain of Dharma moistens the sprouted multitudes. / Manifesting supernormal powers, a rare event, / Everywhere transforming sentient beings." ### [1.6](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.6) Preface to the Sūtra in Forty-two Sections ### [1.7](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.7) Composed by Imperial Order by the Grand Academician of the Zhaowen Hall, Grand Master of Palace Attendants, Controller of Dhūta Teachings of the Various Circuits, Specially Bestowed with the Title Great Chan Master of Perfect Penetration and Profound Awakening, the Dhūta Monk Puguang ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.8) I have humbly heard that the unsurpassed Dharma King appeared in the world for the sake of the one great causal condition, receiving beings in accordance with their capacities, expounding marvelous meanings as numerous as the sands of the Ganges, and establishing measureless gateways of practice. Wielding supernormal powers for forty-nine years, he delivered hundreds of thousands of myriads of koṭis of sentient beings. When about to enter parinirvāṇa, he entrusted the kings and ministers to propagate the correct Dharma and continue the Buddha's life of wisdom. This was to produce endless benefit for the sentient beings of future ages; his great compassion extending afar—how consummate it was! Revering our Sage Sovereign, whose Way spans the hundred kings and whose wisdom encompasses the multitude of creatures: whenever at leisure from the myriad affairs of state, he promotes and venerates the Three Jewels and looks up in reverence to the One Vehicle. Thinking of how to repay the spirits of the successive sage ancestors in heaven and the nurturing kindness of the Empress Dowager, he has already founded great monasteries and widely distributed various palm-leaf scriptures. Furthermore, deeming that the Sūtra in Forty-two Sections was recorded by the assembly of great disciples as the sage words when the Tathāgata Śākyamuni first attained samyaksaṃbodhi, and that śramaṇas, disciples of the Śākya, officials, scholars, and commoners can all follow and practice it; and as someone happened to present an annotated edition from a previous dynasty, he specially commanded the relevant authorities to completely renew the printing blocks and promulgate it throughout the court and countryside, intending that both clergy and laity, whether seeing or hearing it, should reverently accept and practice it, and all ascend to the stage of awakening. Such a profound mind, resolute vow, and vast mind—who could match this except one endowed with brilliant discernment and sagacious wisdom? An edict commanded the dhūta monk, your servant Puguang, to write a preface for it. Your servant Puguang, fortunately dwelling in the Gate of Emptiness and unworthy of being a child of the Buddha, has long received immense imperial favor, and dare not decline on grounds of ignorance and clumsiness. I reflect that all the sūtras of the tripiṭaka and twelve divisions expounded by the Capable and Benevolent One are equal in number to dust and sand—such as the Avataṃsaka, Prajñā, Ratnakūṭa, Mahāsaṃnipāta, and Nirvāṇa sections—their text is copious and their meanings broad, their affairs complete and their principles exhaustive. Residing in the dragon palace and ocean treasury, they shine brightly like the sun and stars. Yet when Mātanga and Dharmaratna journeyed eastward, they carried this sūtra alone, precisely coinciding with the fortune of Emperor Ming of Han welcoming the voiced teaching from the west, thereby greatly raising the profound wind for the realm and later generations. How could this be estimated or deliberated by ordinary sentiments? I surmise that there must be an unseen destiny secretly connecting them and the secret verification of the Buddhas, making it the great foundation of the five vehicles and the thorough realization of the five spiritual dispositions for myriad generations in China, wherein the marvelous Way and ultimate principle reside! Examining its flavor of meaning, is it not the essential principle that those who practice Buddhism, in the midst of daily cultivation and progress, cannot part with for even an instant during moments of haste and adversity? The brilliantly enlightened Son of Heaven circulates and propagates it, just like holding up the Buddha sun to illuminate dark thoroughfares from every angle, or pouring down the Dharma rain to universally nourish all withered things, neither betraying the Tathāgata's entrustment above, nor failing to broadly open a ford and bridge for the degenerate age below; this is the greatest wholesome cause in the Sahā world. Formerly, Emperor Taizong of the Tang ordered ten scribes to copy the Sūtra of the Buddha's Bequeathed Teaching and distribute it throughout all the commanderies to extend encouragement; compared with today, there is a clear difference between them. Your servant cannot praise it enough; overwhelmed with leaping joy, burning incense and bowing twice, I have written this at the head of the sūtra. ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.9) Presented on the \[blank\] day of the first month of the first year of the Huangqing era. ### [1.10](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.10) Preface to the Annotated Sūtra in Forty-two Sections ### [1.11](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.11) Composed by Emperor Zhenzong of the Song ### [1.12](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.12) Now, the ultimate truth does not govern, yet how could it be separated from sentient beings? The multitude of moving creatures are without illumination, naturally deluded regarding samyaksaṃbodhi. Therefore, the compassionate Supreme Sage expounded the marvelous gateway of taking refuge and salvation, receiving beings and benefiting life, preaching the teaching according to capacities, spreading the cloud of Dharma to moisten things, raising the torch of wisdom to illumine the darkness, manifesting words beyond words, and speaking the speech that is without exposition. The Sūtra in Forty-two Sections consists of the admonitions and instructions of the Capable and Benevolent One. Ever since the transmission and translation by Mātanga and Dharmaratna, it has circulated throughout China. During my leisure from state affairs, I have quietly perused it, hoping to assist in the duty of its propagation; hence I composed the words of this commentary. New moons and dark moons have repeatedly turned, and the manuscript was soon completed. In guiding the ears and eyes of the common folk, though I am ashamed of its lack of profundity, as a snare and fish trap to aid all good deeds, I hope it matches their benefit. Where there were doubts and errors transmitted over time, or clumsy sentences difficult to distinguish, I have also clarified them, in the hope of achieving fluent expression. I have roughly written this at the beginning of the text to express my sincere feelings. ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.13) "Buddha" is Buddha in Sanskrit, which is translated here as "Awakened," meaning awakening. Awakening has three meanings: first, self-awakening, surpassing ordinary people, because ordinary people are submerged in birth and death and are never awakened even for a moment; second, the Buddha can awaken others, surpassing śrāvakas and pratyekabuddhas, because people of the two vehicles cannot awaken others; third, the perfection of awakened conduct, surpassing all bodhisattvas, because although bodhisattvas practice the two benefits, their practice is not yet complete, and only upon reaching the stage of the Buddha fruit are the three awakenings fully realized. Being spoken by the Buddha's mouth, it is called "Spoken by the Buddha." "Sūtra in Forty-two Sections" refers to what follows, where the Buddha admonished and encouraged his disciples in accordance with events, forming forty-two sections. "Sūtra" is called sūtra in Sanskrit, and here translated as jing. Jing means constant. Constant refers to its true, constant, and unalterable Dharma. ### [1.14](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.14) Translated by Kāśyapa Mātanga and Dharmaratna by Imperial Order ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.15) Annotated by Emperor Zhenzong of the Song ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.16) At that time, after the Bhagavat had attained the Way, he reflected thus: "Renouncing desire and \[abiding in\] tranquility is the most supreme." He dwelt in great dhyāna and subdued all the ways of Māra. ### [1.17](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.17) Craving and desire foster greed and delusion, while dhyāna supports wisdom. Therefore, the Bhagavat first spoke of the supremacy of renouncing desire, and next encouraged dwelling in dhyāna to subdue Māra. ### [1.18](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.18) "Now I will turn the wheel of the Dharma and deliver sentient beings in Mṛgadāva." For the five men including Kauṇḍinya, he turned the wheel of the Dharma of the four noble truths and they realized the fruit of the Way. ### [1.19](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.19) Mṛgadāva was the pure land of realizing the Way. Kauṇḍinya and the others were the disciples who heard the Dharma. The four noble truths are suffering, the origin of suffering, the cessation of suffering, and the path. ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.20) At that time, there were again doubts expressed by the bhikṣus, who submitted them to the Buddha for guidance. The Bhagavat instructed and exhorted them, enlightening each and every one. They joined their palms, respectfully consented, and obeyed the venerable command. At that time, the Bhagavat expounded for them the true scripture in forty-two sections. ### [1.21](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.21) Receiving beings and delivering life, he preached the teaching according to capacities. Dispelling their doubts and showing them his admonitions, arranged systematically, this formed the forty-two sections. ### [1.22](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.22) The Buddha said: ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.23) Whenever a sūtra begins with "The Buddha said," this was spoken when disciples such as Ānanda compiled the teachings, narrating what the Buddha spoke during his lifetime; hence it says "The Buddha said." ### [1.24](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.24) "One who takes leave of relatives and leaves the household to practice the Way, realizes the mind and penetrates the origin, and understands unconditioned phenomena, is called a śramaṇa." ### [1.25](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.25) "Śramaṇa" is Sanskrit, fully rendered as śramaṇa, two syllables having previously been omitted. Here it is translated as "diligent cessation," meaning one who can diligently cultivate all virtues and diligently cease all evils. It is also called "cessation of evil," taking the meaning of putting an end to it. This means that taking leave of one's relatives, leaving one's household, ceasing all evils, and diligently pursuing all goods constitutes a person of the Way; therefore, one is called a śramaṇa. ### [1.26](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.26) "Constantly practicing the two hundred and fifty precepts, performing the practices of the four true paths, advancing one's resolve in purity, one becomes an arhat." ### [1.27](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.27) The clauses of the two hundred and fifty precepts are fully recorded in the great canon under the Four-Part Vinaya of the Hīnayāna; they will not be elaborated here. The "practices of the four true paths" means knowing suffering, abandoning the origin of suffering, realizing the cessation of suffering, and cultivating the path; these are the true practices of the path of the four noble truths. If one firmly maintains purity and advances one's resolve without backsliding, one will gradually achieve the noble fruit. ### [1.28](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.28) The Buddha said: "An arhat is able to fly and transform, extend his lifespan, and shake heaven and earth." ### [1.29](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.29) The Sanskrit term arhat is translated here as "worthy." "Worthy" embodies three meanings: first, worthy of severing the hindrance of afflictions; second, worthy of not receiving a body in future existence; third, worthy of receiving the marvelous offerings of humans and devas. Having attained this noble fruit, one can fly and travel about using the six supernormal knowledges. Moreover, one can transform one's physical form beyond the reckoning of ordinary mortals. As for "extending his lifespan," whether living or perishing, extending or shortening is at his ease. If he wishes to dwell in the world for a long time, he will not perish for kalpas. Furthermore, he can shake heaven and earth through supernormal powers; his marvelous functioning is indeed unfathomable. ### [1.30](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.30) "Next is the anāgāmin. When an anāgāmin's life ends, his spirit ascends to the nineteen heavens, and there he attains arhatship." ### [1.31](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.31) The Sanskrit term anāgāmin is translated here as "non-returner," meaning that having attained this fruit, one completely severs the discriminations of the desire realm and does not return to be born in the desire realm again. Therefore, when the life of this single karmic retribution ends, one is born in the nineteen heavens of the form realm. The "nineteen heavens" refers to the three heavens of the first dhyāna, the three heavens of the second dhyāna, the three heavens of the third dhyāna, and the nine heavens of the fourth dhyāna; in those nineteen heavens, completely severing afflictions, one will attain the fruit of an arhat. ### [1.32](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.32) "Next is the sakṛdāgāmin. A sakṛdāgāmin ascends once and returns once, and then attains arhatship." ### [1.33](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.33) The Sanskrit term sakṛdāgāmin is translated here as "once-returner." Ascending only once to the heavens and returning once to the human realm, he then attains the fruit of an arhat. ### [1.34](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.34) "Next is the srotāpanna. A srotāpanna undergoes seven deaths and seven births, and then attains arhatship." ### [1.35](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.35) The Sanskrit term srotāpanna is translated here as "stream-enterer." This means that at this stage of fruition, having completely severed the discriminations and afflictions of the three realms, one initially enters the stream of the noble ones. "Seven births and seven deaths" means that throughout seven cycles of birth and death, having completely severed afflictions, one attains arhatship. ### [1.36](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.36) "One whose craving and desire are severed is like one whose four limbs are severed, never to be used again." ### [1.37](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.37) Those who cut off craving and desire completely and attain the noble fruit are like someone whose four limbs are severed, which can never be reattached. When those in the noble stream cut off their craving and desire, delusion never arises again. ### [1.38](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.38) The Buddha said: 'Those who are renunciant śramaṇas cut off desires and abandon cravings, recognizing the origin of their own mind. They penetrate the Buddha's profound principle and awaken to the Buddha's unconditioned state. Internally, they have nothing to attain; externally, they have nothing to seek. Their mind is neither bound to the path nor do they tie karmic knots; without thought and without action, without cultivation and without realization, without passing through the stages they naturally venerate the supreme: this is called the path.' ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.39) Indeed, if one can cut off craving and desire, the origin of the mind will naturally become clear; if one skillfully penetrates the profound principle, the basis of phenomena is transcendentally awakened to. One's inclination naturally hits the mark; the path is not sought from outside. Therefore, without being bound to the path, the path is present; without tying karmic knots, karma is untied. Why then make anything of thought, action, cultivation, or realization! ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.40) The Buddha said: 'Those who shave off their beard and hair to become śramaṇas and receive the Buddha's teachings abandon worldly wealth and property, begging only for what suffices. Eating one meal a day at midday and spending the night under a tree, they are careful not to repeat it!' ### [1.41](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.41) They shave off their beard and hair, wishing to behold this form and become weary of the mundane. When faced with the distress of hunger and cold, they beg alms to pass the time. Therefore, one knows that by eating one meal a day at midday and spending the night under a tree, the body and mind will naturally be clear and tranquil, sensory desire will not arise, and one can daily advance in the path and Dharma. ### [1.42](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.42) 'That which causes humans to be ignorant and obscured is craving and desire.' ### [1.43](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.43) Indeed, if one does not sever craving and desire, one is transformed by the conditions before oneself. Once transformed by external conditions, the latent habits of craving and desire will arise anew, thereby obscuring true wisdom and leaving no way to realize awakening. ### [1.44](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.44) The Buddha said: 'Sentient beings' ### [1.45](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.45) Because they rely on the provisional combination of conditions, they are called 'sentient beings.' ### [1.46](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.46) 'regard ten matters as wholesome, and also regard ten matters as unwholesome. What are the ten? 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 duplicity, malicious speech, lying, and frivolous talk; the three of the mind are covetousness, ill will, and delusion.' ### [1.47](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.47) Now, those who do good do not kill, do not steal, and do not commit sexual misconduct: these are the three wholesome actions of the body. They are not duplicitous, do not use harsh speech, do not lie, and do not engage in frivolous talk: these are the four wholesome actions of the mouth. They are not covetous, do not harbor ill will, and are not deluded: these are the three wholesome actions of the mind. If one goes against these, slandering and causing division is called duplicity; cursing and reviling is called malicious speech; lack of truthfulness is called lying; flattering and cunning deception is called frivolous talk. Envying the worthy and concealing goodness is called covetousness; harboring resentment is called ill will. Not worrying about life and death and merely indulging in sensory desire is called delusion. ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.48) 'Not having faith in the Three Honored Ones and taking the false to be true.' ### [1.49](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.49) The Three Honored Ones are the Buddha, the Dharma, and the Saṅgha. ### [1.50](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.50) 'If an upāsaka practices the five matters without remissness or retreat,' ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.51) In Sanskrit upāsaka; here it means 'pure-believing layman.' The five matters are the five precepts: namely, not killing, not stealing, not committing sexual misconduct, not lying, and not drinking intoxicants. 'Remissness or retreat' means practicing them without dedication, or giving up halfway. ### [1.52](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.52) 'proceeding to the ten matters, he will certainly attain the path.' ### [1.53](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.53) The ten matters are the ten wholesome actions mentioned above. 'Attaining the path' means that through diligence without retreat, one realizes the path. ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.54) The Buddha said: 'If a person has many faults and does not repent of them or immediately stop their mind, the offenses will return to their body, just like water returning to the sea, naturally becoming deep and vast; how could one escape them?' ### [1.55](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.55) Ignorant and confused people commit numerous offenses daily. Since they have neither repentance nor regret, evil accumulates in their hearts, bringing hundreds of calamities upon their bodies; like many streams flowing toward the ocean, accumulating over months and years, it naturally becomes deep and wide. ### [1.56](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.56) 'If one who has done wrong realizes the error, amends the faults, and acquires the good, their offenses will daily dissolve away, and later they will realize the path.' ### [1.57](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.57) Now, if a person can skillfully recognize their errors and amend their faults, daily-renewed goodness will gradually accumulate, and past evils will secretly dissolve away; then at a later gathering they will attain an understanding of the path. ### [1.58](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.58) The Buddha said: 'If someone in their ignorance considers me unwholesome, I protect and rescue them with the fourfold equal benevolence.' ### [1.59](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.59) The 'fourfold equal benevolence' refers to loving-kindness, compassion, sympathetic joy, and equanimity, which are called the four immeasurable minds, used to protect and rescue ignorant people. ### [1.60](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.60) 'If they repeatedly approach with malice,' ### [1.61](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.61) The ignorant do not recognize kindness and repeatedly approach with malicious intent to harm. ### [1.62](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.62) 'I repeatedly go toward them with goodness.' ### [1.63](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.63) I likewise admonish them with a good mind. ### [1.64](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.64) 'The energy of merit and virtue is always present here, whereas the harmful energy and severe calamities rebound to them.' ### [1.65](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.65) I always repay grievance with virtue; therefore, the energy of merit and virtue is always with me. That person only uses evil deeds to repeatedly bully good people; therefore, the harmful energy and severe calamities are brought upon themselves. ### [1.66](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.66) 'An ignorant person heard that the Buddha's path maintains great benevolence and compassion, returning goodness when malice approaches, and so he came to revile the Buddha. The Buddha remained silent and did not answer, pitying his darkness of delusion and madness of ignorance that caused him to do so.' ### [1.67](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.67) When the ignorant person heard that the Buddha maintained great benevolence and compassion, he indulged in evil and reviled the Buddha. The Buddha remained silent and did not reply, simply feeling pity that his foolishness caused him to act like this. ### [1.68](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.68) 'When the reviling ceased,' ### [1.69](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.69) The foolish man stopped his reviling. ### [1.70](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.70) '\[the Buddha\] asked: "Sir!"' ### [1.71](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.71) The Buddha then questioned him. 'Sir' (zi) is a general term of address for a man. ### [1.72](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.72) '"If one brings a gift of courtesy to someone and that person does not accept it, what actually happens to it in principle?"' ### [1.73](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.73) These are the words of the Buddha's question to him. ### [1.74](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.74) '\[He\] said: "Take it back."' ### [1.75](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.75) This is the answer given by the foolish person. ### [1.76](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.76) '"Now you revile me, and I also do not accept it; you take it back yourself, and calamity befalls your own person."' ### [1.77](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.77) When the evil man stopped reviling, the Buddha asked him: 'If you offer a gift of courtesy to someone and they do not accept it, according to principle, what happens to the gift you offered?' The foolish person replied: 'I take it back myself.' The Buddha again told him: 'Now you revile me, and I do not accept it either; you take it back yourself, and the calamity falls upon your own person.' ### [1.78](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.78) 'Like an echo responding to a sound or a shadow following a form, in the end there is no escape; be careful about doing evil!' ### [1.79](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.79) The Buddha said: 'When an evil person harms a worthy one, it is like spitting upward at the sky: the spit does not defile the sky, but falls back and defiles oneself; or like throwing dust against the wind: the dust does not soil the other, but falls back and soils oneself. The worthy cannot be ruined, and calamity is sure to destroy oneself.' ### [1.80](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.80) When a wicked person harms a worthy one, it is like resenting heaven and spitting upward, which only defiles oneself; or like throwing dust against the wind, which only soils one's own body. Just like that, for the person who harms a worthy one, calamity will eventually destroy them. ### [1.81](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.81) The Buddha said: 'When a person practices the path, they must strive for universal love,' ### [1.82](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.82) Universally practicing love toward people. ### [1.83](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.83) 'and universally give with compassion,' ### [1.84](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.84) Seeing others in danger and distress, universally feeling compassion and rescuing them. ### [1.85](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.85) 'no virtue is greater than giving.' ### [1.86](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.86) This says that the virtue of giving is the greatest. ### [1.87](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.87) 'If one guards one's resolve and upholds the path, their merit is exceedingly great.' ### [1.88](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.88) If a person who studies the path can universally love and compassionately give, and on top of that be diligent, then their merit will be even greater. ### [1.89](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.89) 'Seeing someone practice the path of giving and assisting them with joy, one also obtains a retribution of merit.' ### [1.90](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.90) Seeing another carry out giving and uphold the path, if one can rejoice and praise them, one will also obtain a retribution of merit. ### [1.91](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.91) Someone asked: 'Would that person's merit not be diminished?' The Buddha said: 'It is like the flame of a torch: several hundreds or thousands of people each bring a torch to take its fire away to cook food and dispel darkness. That \[original\] fire remains as it was, and merit is also like this.' ### [1.92](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.92) 'Someone asked' means asking to resolve a doubt. This refers to the notion that by assisting with joy, one also obtains merit, and the doubt was whether this would diminish the retribution of merit of the one giving compassionately. The Buddha then answered: 'It is like the fire of a single torch: when several hundreds or thousands of people each bring a torch seeking it, whether to cook food or illuminate darkness, the original single torch is not diminished in the least; therefore, the retribution of merit for compassionate giving is also just like this.' ### [1.93](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.93) The Buddha said: 'Feeding one hundred ordinary people is not as good as feeding one good person; feeding one thousand good people is not as good as feeding one who upholds the five precepts; feeding ten thousand who uphold the five precepts is not as good as feeding one srotaāpanna; feeding one million srotaāpannas is not as good as feeding one sakṛdāgāmin; feeding ten million sakṛdāgāmins is not as good as feeding one anāgāmin; feeding one hundred million anāgāmins is not as good as feeding one arhat; feeding one billion arhats is not as good as feeding one pratyekabuddha; feeding ten billion pratyekabuddhas is not as good as feeding one Buddha. Learning and aspiring to seek the Buddha is for the purpose of rescuing sentient beings.' ### [1.94](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.94) These ten grades of comparison are because virtues vary in greatness and hindrances vary in thickness; therefore, the retributions of merit for feeding them differ. Furthermore, the Sanskrit pratyekabuddha is translated here as 'solitary awakened one'; hence it says feeding ten billion solitary awakened ones is not as good as feeding one Buddha. Why? Because the Buddha gives rise to great compassion to universally rescue all living beings, his merit is deep, vast, and inconceivable, and the retribution for making offerings to a Buddha is also the greatest. ### [1.95](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.95) 'Feeding a good person brings the deepest and weightiest merit.' ### [1.96](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.96) This says that feeding an ordinary worldly good person also brings deep and weighty merit. ### [1.97](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.97) "For ordinary people, to serve heaven, earth, ghosts, and spirits is not as good as being filial to one's two parents; one's two parents are the most divine." ### [1.98](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.98) Now, among good people there are two kinds: either they can serve heaven, earth, ghosts, and spirits, or they can be filial and care for their parents. Comparing their karmic rewards, the former cannot match those who can serve their parents. ### [1.99](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.99) The Buddha said, "In the world there are twenty things that are difficult: It is difficult to practice giving when poor and destitute; ### [1.100](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.100) Ordinary people are poor and lacking, pressed by cold and hunger themselves, yet to be able to set aside one's own needs to rescue others is indeed difficult. ### [1.101](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.101) It is difficult for the wealthy and noble to study the Way; ### [1.102](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.102) The wealthy and noble indulge in leisure and have no afflictions or suffering; yet to be able to tire of their encumbering dust, humble themselves, and seek the Way is therefore difficult. ### [1.103](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.103) It is difficult to surrender one's life and definitely die; ### [1.104](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.104) The character bu ("not") should be the character bi ("certainly"); this is an error in transmission. If worldly people clearly comprehend cause and effect, resolve their wills, and surrender their lives—such as abandoning their bodily life to feed fierce raptors or rescue fish and turtles, up to loyal ministers and resolute champions sacrificing their lives for righteousness—these are all difficult. How do we know it should be the character bi? Because the Buddha spoke of twenty difficulties all in terms of the sphere of ordinary people, not discussing the principle of non-arising and non-ceasing; its meaning is clear. Furthermore, according to the pronunciation of the Western Rong and Southern Man, bi is pronounced as bu. ### [1.105](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.105) It is difficult to get to behold the Buddhist scriptures; ### [1.106](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.106) If ordinary people do not possess the faculty of faith and do not worry about birth and death, how could they see or hear the supramundane teaching? ### [1.107](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.107) It is difficult to be born in the era of a Buddha; ### [1.108](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.108) If people do not form supreme causes and do not cultivate many wholesome deeds, how could they encounter the Buddhas appearing in the world? One truly knows it is difficult. ### [1.109](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.109) It is difficult to endure sensual forms and leave desire behind; ### [1.110](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.110) Among the six sense objects, one is mostly deluded by emotional desires; yet to be able to subdue false thoughts and prevent transgression and indulgence is extremely difficult. ### [1.111](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.111) It is difficult to see what is desirable and not seek it; ### [1.112](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.112) What another desires, one may also pursue: indulging it bequeaths the reputation of covetousness; opposing it invites the peril of resentment and strife. Therefore, to be able not to seek is difficult. ### [1.113](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.113) It is difficult to possess power and influence without exerting them; ### [1.114](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.114) In the presence of influential and wealthy people or positions of awe and fortune, to follow only the Way without showing flattery or subservience is also difficult. ### [1.115](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.115) It is difficult to be insulted without becoming angry; ### [1.116](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.116) If one cannot endure small anger, causes of dispute will arise. When offended unreasonably, to be able to forgive with compassion is also difficult. ### [1.117](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.117) It is difficult to encounter events without engaging the mind; ### [1.118](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.118) The mind seeks purity, yet stirs upon contacting sense objects. If one can meet events without indulging worldly sentiments, this is difficult. ### [1.119](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.119) It is difficult to study widely and investigate thoroughly; ### [1.120](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.120) If one is indolent, one falls into ignorance; if one has heard much, there is great benefit. If one can broadly investigate principles and doctrines to nourish wisdom and contemplation, this is difficult. ### [1.121](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.121) It is difficult not to look down on the unlearned; ### [1.122](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.122) All living beings equally partake of the true nature; yet because standardizing others according to their abilities is the common tendency of the world, not despising the unlearned is difficult. ### [1.123](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.123) It is difficult to eliminate conceit; ### [1.124](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.124) When the foolish and blind indulge sentiments, pride regarding self and other arises; going against the good and inciting dispute invariably stems from this. If one can eliminate it, it is therefore difficult. ### [1.125](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.125) It is difficult to meet a good spiritual friend; ### [1.126](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.126) Aroused by external objects, sentiments arise; habits and defilements proliferate accordingly. Wholesome and unwholesome natures change because of this; therefore, to have a friend who is virtuous is also difficult. ### [1.127](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.127) It is difficult to see one's nature and study the Way; ### [1.128](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.128) Nature is inherently serene and clear, but is deluded by false sentiments; the Way is inherently true and eternal, but is obscured by craving and desire. To be able to return to the source, see one's nature, turn away from falsehood, and study the Way is difficult. ### [1.129](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.129) It is difficult to remain unmoved in the face of sense objects; ### [1.130](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.130) The external dust of false objects deludes the true nature; therefore, to awaken to it so that one is serene and luminous, and to face it without being moved, is difficult. ### [1.131](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.131) It is difficult to understand skillful means well; ### [1.132](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.132) To constantly cherish great compassion in viewing living beings, and to use various skillful means to benefit them, is difficult. ### [1.133](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.133) It is difficult to liberate people according to their capacities for transformation; ### [1.134](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.134) The faculties of living beings also have sharp and dull; to be able to liberate them according to their capacities across higher and lower dispositions is also difficult. ### [1.135](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.135) It is difficult to maintain an equanimous mind and practice; ### [1.136](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.136) Those who are foolish and dark join with the defiling dust and turn their backs on the truth; if one can view enemies and kin, self and other, all equally as one, this is difficult. ### [1.137](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.137) It is difficult not to speak of right and wrong." ### [1.138](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.138) Double-tongued speech and false words are prohibited by the Bhagavat. Living beings are ignorant and have distinctions; if one can remain equal and not manufacture right and wrong, it is difficult. ### [1.139](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.139) A śramaṇa asked the Buddha, "By what conditions does one attain the Way, and how does one know past lives?" The Buddha said, "The Way has no form or characteristics; ### [1.140](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.140) The nature of Suchness is equal to empty space, therefore it is said to have no form or characteristics. ### [1.141](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.141) knowing it \[alone\] is of no benefit. ### [1.142](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.142) Knowing without studying is the same as not knowing; one must rely on cultivation and realization to attain the Way. ### [1.143](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.143) You must guard your intention and practice. Just as when polishing a mirror, when the dirt is removed the clarity remains, and you will see your own form. Cutting off desire and guarding emptiness, you will immediately see the Way and truly know past lives." ### [1.144](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.144) One who wishes to penetrate past lives must have pure intention and practice and constantly abide in dhyāna calmness. In time, defiling obstacles will be completely extinguished, and one will secretly penetrate past lives, just as polishing a mirror removes the dirt and then reveals the form. If one does not cut off desire and guard emptiness, how could one realize the truth of the Way? ### [1.145](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.145) The Buddha said, "What is good? Only practicing the Way is good." ### [1.146](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.146) When the Buddha asks "What is...", each adduces a specific formulation. Only diligently practicing the Way and gradually reaching the realization of holiness is the most good. ### [1.147](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.147) "What is greatest? Intention matching the Way is great." ### [1.148](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.148) Severing all grasping conditions and attaining taintless wisdom, so that intention and the Way match seamlessly, is the most serenely great. ### [1.149](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.149) "What has the most strength? Forbearance is the most robust; one who forbears harbors no malice and will surely be honored by people." ### [1.150](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.150) A person of forbearance harbors no enmity or resentment, just as a valiant, robust person of great strength can repel powerful enemies; inwardly harboring no malice, such a one will ultimately be honored by people. ### [1.151](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.151) "What is the most luminous? When mental defilements are removed and evil actions extinguished, being inwardly pure and flawless." ### [1.152](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.152) Like a white jade tablet without blemish or a clear sky without clouds, this is the most luminous mind. ### [1.153](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.153) "From before heaven and earth existed up to the present day, ### [1.154](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.154) This speaks of its utmost distance and vastness. ### [1.155](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.155) never failing to see all that exists in the ten directions, having nothing unknown, nothing unseen, nothing unheard, and attaining sarvajñatā—this can be called luminous!" ### [1.156](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.156) This is having already realized the fruit, attaining sarvākārajñatā, and thus possessing right and universal knowledge regarding the three times; this is the ultimate luminosity. ### [1.157](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.157) The Buddha said: "When people harbor craving and desire and do not see the Way, it is like turbid water into which the five colors have been cast, ### [1.158](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.158) Turbid water is an analogy for the defiled mind; the five desires are an analogy for the five colors. Mind and desires interact with each other, intermingling within it. ### [1.159](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.159) "and it is stirred vigorously with effort; ### [1.160](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.160) The turbid water and the five colors can no longer be distinguished, and yet it is further stirred vigorously with force—this is an analogy for worldly people's deluded thoughts, greed, and love, which stir up and confuse their five desires. ### [1.161](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.161) "even though many people together look down over the water, none can see their reflection. Craving and desire intermingle, creating turbidity within the mind, and therefore one does not see the Way. If someone gradually understands and repents, approaches a good spiritual friend, the water becomes clear and impurities are removed, pure and stainless, then they immediately see their own form." ### [1.162](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.162) Over the turbid water, though a crowd approaches it, none can see their reflection. Craving and desire are intermingled and disordered, and the true mind is darkened and confused—how could one understand the Way? If the impurities and turbidity are completely removed, and the mind returns to purity, then one naturally sees the Way. ### [1.163](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.163) "If a blazing fire is placed under a cauldron and the water inside boils up, and a cloth covers the top, even if sentient beings peer over it, none will see their reflection. Within the mind there are originally the three poisons boiling up inside, and the five hindrances covering it outside; in the end one does not see the Way." ### [1.164](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.164) The cauldron is an analogy for the defiled mind; the boiling water is an analogy for the afflictions of the three poisons—sensory desire, ill will, and delusion—boiling up within the defiled mind. Covering the top with a cloth is an analogy for ordinary beings being obscured and blinded by the five hindrances, so that in the end they cannot see the Way. The five hindrances refer to: first, sensory desire; second, ill will; third, delusion; fourth, restlessness and remorse; and fifth, sloth and torpor. All of these cover and obscure. ### [1.165](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.165) "When the defilements of the evil mind are exhausted, one only then knows where the spirit has come from, where life and death tend toward, and where the Buddha-lands and the virtue of the Way abide." ### [1.166](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.166) Diligent and resolute, one gradually realizes the fruition. Within dhyāna one only then knows where the spirit has come from, and when the retributions of impermanence are exhausted, one is born in the various \[Buddha-\]lands where the virtue of the Way abides. ### [1.167](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.167) The Buddha said: "Those who practice the Way are, for example, like one who holds a torch and enters a dark room: ### [1.168](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.168) "Ming" means darkness. ### [1.169](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.169) "the darkness is immediately extinguished, while the light still remains." ### [1.170](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.170) The character "you" (still) should be "du" (alone); the character "you" has no sense here. ### [1.171](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.171) "If one studies the Way and sees the truth, foolishness and delusion are completely extinguished, and there is nothing that is not illumined." ### [1.172](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.172) When one has already seen the Way, foolishness and delusion are naturally extinguished. Gradually realizing the Buddha's wisdom, one's virtue leaves nothing unillumined. It is just like holding a fire and entering dark rooms: the gloom and darkness are entirely extinguished, and the light alone remains. ### [1.173](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.173) The Buddha said: "What do I contemplate? I contemplate the Way. ### [1.174](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.174) The Buddha instructed and guided his disciples, saying: "I constantly contemplate the Way, with no other mixed thoughts." ### [1.175](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.175) "What do I practice? I practice the Way. ### [1.176](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.176) Responding to phenomena and benefiting living beings, he constantly practices the Way. ### [1.177](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.177) "What do I speak? I speak the Way. ### [1.178](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.178) What the Buddha expounds only speaks of the Way to benefit sentient beings. ### [1.179](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.179) "I contemplate the true Way, never forgetting it for an instant." ### [1.180](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.180) Contemplating the true reality and the noble Way, he has never forgotten it for an instant. ### [1.181](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.181) The Buddha said: "Observing heaven and earth, contemplate impermanence; observing mountains and rivers, contemplate impermanence; observing the forms and bodies of the ten thousand things flourishing and abundant, contemplate impermanence. If you maintain your mind like this, you will attain the Way swiftly." ### [1.182](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.182) Facing heaven and earth, observing mountains and rivers, and the forms and bodies of the ten thousand things, although they are flourishing and abundant, one should contemplate that all of them are conditioned arisings and cessations, ultimately returning to impermanence. If a practitioner constantly gives rise to such thoughts, they will surely attain the noble fruition swiftly. ### [1.183](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.183) The Buddha said: "Practicing for a single day, ### [1.184](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.184) This means thought after thought cultivating practice for the entire day. ### [1.185](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.185) "constantly contemplating the Way and practicing the Way, one then attains the faculty of faith, and their merit is immeasurable." ### [1.186](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.186) If a person is able to cultivate within a single day, constantly contemplating the Way and mindfully retaining it without forgetting, or within a single day constantly practices the Way, cultivating without indolence, they can accomplish the faculties such as faith and attain immeasurable merit. If this is so for a single day, how much more so for many days—their merit will be all the more abundant. ### [1.187](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.187) The Buddha said: "Contemplate thoroughly that the four great elements within the body each have their own names, and none of them constitute a 'me'. What is called 'I' is merely lodging here temporarily and does not last long; this matter is simply like an illusion." ### [1.188](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.188) The body of a sentient being is entirely formed by the provisional combination of the four great elements to constitute its form, which furthermore is borrowed by an empty name. Earth, water, fire, and wind are called the four great elements. To speak of the essentials: bones, flesh, hair, and fur are earth; saliva, vital essence, and blood are water; warmth is fire; and the movement of the four limbs and hundred vessels is wind. Each through a provisional name constitutes this illusory body. If one contemplates it thoroughly, what is 'I'? Lodging temporarily in this fleeting world, it vanishes in an instant, entirely like an illusory dream. ### [1.189](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.189) The Buddha said: "When people follow emotional desires and seek illusory fame, it is like burning incense: many people smell its fragrance, but the incense is consumed by its own burning. The foolish covet worldly reputation and do not maintain the truth of the Way; the disaster of illusory fame imperiling oneself brings regret only when it is too late." ### [1.190](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.190) Worldly people merely indulge their emotional desires and seek only empty, illusory fame, not worrying about birth and death, and without yearning for the true Way. It is like supreme, wondrous incense burned by someone: although it can be smelled universally far and near, its physical substance is quickly exhausted. It is likewise with the foolish, who vainly yearn for empty fame and lose the truth of the Way; when disaster arrives and imperils themselves, their regret comes too late. ### [1.191](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.191) The Buddha said: "Wealth and sensual pleasure to people are like a young child coveting honey on the edge of a blade: the sweetness does not amount to the delight of a single meal, yet there is the peril of cutting one's tongue." ### [1.192](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.192) Indulging in and craving wealth and sensual pleasure gladdens the heart for a short while, but when evil accumulates and disaster arrives, one sinks into the six destinies. It is just like the young child and the honey on the edge of a blade: its sweet flavor is minimal, yet brings only the disaster of cutting the tongue. ### [1.193](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.193) The Buddha said: "The peril of a person being bound to wife, children, wealth, and home is worse than prisons and fetters. In cangues and prisons there are amnesties and pardons, ### [1.194](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.194) The suffering of prison may chance upon an amnesty. ### [1.195](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.195) "yet with the emotional desires for wife and children, though there is the danger of the tiger's mouth, one already willingly throws oneself into it; such an offense has no pardon." ### [1.196](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.196) Worldly people are bound by wife and children, and their minds are entangled by wealth and home; disasters and perils are hard to avoid, being worse than prison. ### [1.197](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.197) The Buddha said: "Among cravings and desires, none is greater than sensual desire. Sensual desire as a desire is so great that nothing lies beyond it. ### [1.198](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.198) Among all the desires of the world that entangle and are difficult to untie, none is greater than sensual desire; therefore know that the fault of sensual desire is incomparably great. ### [1.199](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.199) "Fortunately there is only one such \[desire\]! If there were a second one equal to it, none of the people under all of heaven would be able to cultivate the Way." ### [1.200](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1.200) What nourishes birth and death and obstructs nirvāṇa is sensual desire alone. The Śūraṅgama also says: 'If the mind of lust is not eliminated, one cannot transcend the dust of worldly existence.' _First 200 of 300 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1)_ ## Linked texts (1) - [註四十二章經](https://indike.org/pramana/in.bauddha.taisho.1794.1.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1](https://indike.org/pramana/in.bauddha.taisho.1794~en-mt.1) · Pramāṇa