四十二章經 1

The Sutra of Forty-two Sections 1

Language: English

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[Introduction] In ancient times Emperor Xiaoming of the Later Han had a dream one night in which he saw a heavenly being with a golden body and a bright halo on its head fly into the palace. He was greatly delighted by this. The following day, the emperor asked his ministers, “Which heavenly being was that?”

Fuyi, a man of vast learning and experience, said, “I have heard that in India there was a person who had attained the Way, called ‘Buddha,’ who could fly easily. The heavenly being must be him.”

Being thus informed, the emperor immediately dispatched to the country of the Yuezhi a group of twelve, including the envoy Zhangjian, the Lieutenant General of the Palace Guards Qinjing, and Wangzun, a student of the scholars of the National University, and others. [They] copied and brought back the Sutra of Forty-two Sections and kept it in the fourteenth stone [book storage] chamber, where a stupa was built.

Thereafter, the Buddhist teachings spread widely and monasteries were built everywhere. The number of people from afar who accepted the Buddhist teachings and willingly became subjects [of the Han] was immeasurable. The whole country enjoyed peace and all sentient beings have received unceasing benefits from the teachings.

[1] The Buddha said, “One who takes leave of one’s family and renounces household life in order to follow the Way is called a śramaṇa. Such a person constantly observes the two hundred and fifty precepts. By practicing the Four Noble Truths and progressively aspiring after purity, one becomes an arhat (“worthy one”). Arhats can fly, transform themselves, live long lives, and move about everywhere in heaven and earth.

“Prior to that, one is a non-returner (anāgāmin). At the end of that life, the spirit of the non-returner ascends to the nineteenth heaven where one becomes an arhat.

“Prior to that, one is a once-returner (sakṛdāgāmin) who, after once more ascending [to heaven] and returning [to earth], becomes an arhat.

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“Prior to that, one is a stream-enterer (srota-āpanna) who realizes arhatship after seven more rounds of birth and death.

“Cutting off desire is like cutting off one’s four limbs—they won’t be used again.”

[2] The Buddha said, “He who has shaved his beard and head to become a śramaṇa and has accepted the Buddhist teachings gives up worldly belongings. Satisfied with almsfood, he takes only one meal a day at noon and passes the night beneath the same tree only once, careful to curb his desires. What makes men foolish and wicked are craving and desire.”

[3] The Buddha said, “There are ten virtuous actions and there are also ten nonvirtuous actions. Three are performed with the body, four with speech, and three with mind. The three [non-virtues] performed with the body are killing, stealing, and sexual misconduct; the four [non-virtues] of speech are deceit, slander, lying, and idle talk; the three [non-virtues] of mind refer to jealousy, malice, and ignorance. Those who do not believe in the Three Jewels take evil as truth. If a layperson practices the five precepts without indolence, and then proceeds to perform the ten precepts, the Way will certainly be attained.”

[4] The Buddha said, “If a person commits all kinds of offenses and does not regret them but puts them out of mind, the offenses become overwhelming, just as the sea broadens and deepens when water flows into it. On the other hand, if a person with faults becomes aware of them and changes for the better, negative consequences are eliminated day by day, and eventually the Way is attained.”

[5] The Buddha said, “When someone confronts me with ill intention, I protect and benefit him with the four virtues [of loving-kindness, compassion, joy, and equanimity]. Whenever non-virtues are perpetrated toward me, I repeatedly return them with goodness. Virtuous merits are always on my side, while harmful calamities befall the other.”

[6] A person heard the Buddha teach that one should uphold great compassion and return good for evil. He purposefully came to reproach the Buddha. The Buddha remained silent without retort and felt pity for the man, for his foolishness and ignorance caused him to act that way. When the man ended his reproach, the Buddha asked him, “If you present a gift to someone but he does not accept it, what do you do?”

“I take it back.”

“Now you have given me a reproach but I do not accept it. So you will take it back upon yourself, and the harm is your own. It is like an echo following a sound or a shadow following an object—you cannot keep it away. Therefore, take care not to commit non-virtue.”

[7] The Buddha said, “An evil man who tries to harm a virtuous one is like one who raises his head and spits toward heaven; the spittle does not stain heaven but returns to stain the spitter. When one throws dust against the wind toward another, the dust does not soil the other but returns to soil oneself. The virtuous cannot be harmed, while the evil inevitably destroy themselves.”

[8] The Buddha said, “Anyone who follows the Way should have nondiscriminating love and compassion—to practice virtue is the greatest practice. The blessings of maintaining one’s aspirations on the Way are great. When you see someone practice the Way and help him joyously, you will also obtain blessings.”

[A person] asked, “Would the blessings not run out?”

The Buddha said, “It is like the fire of a torch, to which thousands of people can come to light their own torches. They can thus depart to cook food and eliminate darkness for themselves, while the light [of the original torch] remains the same. Blessings are also like that.”

[9]

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The Buddha said, “Bestowing almsfood on one hundred ordinary people is not as worthwhile as bestowing almsfood on one virtuous one.

“Bestowing almsfood on one thousand virtuous people is not as worthwhile as bestowing almsfood on one observer of the five precepts.

“Bestowing almsfood on ten thousand observers of the five precepts is not as worthwhile as bestowing almsfood on one stream-enterer.

“Bestowing almsfood on one million stream-enterers is not as worthwhile as bestowing almsfood on one once-returner.

“Bestowing almsfood on ten million once-returners is not as worthwhile as bestowing almsfood on one non-returner.

“Bestowing almsfood on one hundred million non-returners is not as worthwhile as bestowing almsfood on one arhat.

“Bestowing almsfood on one billion arhats is not as worthwhile as bestowing almsfood on one pratyekabuddha (solitary enlightened one).

“Bestowing almsfood on ten billion pratyekabuddhas is not as worthwhile as converting one’s parents in this life to the teachings of the Three Jewels.

“Converting parents as many as one hundred billion is not as worthwhile as bestowing almsfood on a person who seeks buddhahood and helps other sentient beings (i.e., a bodhisattva).

“The blessings obtained from bestowing almsfood on virtuous people are the greatest. To worship heaven, earth, spirits, and gods is not as worthwhile as being filial to one’s own parents, for parents are most divine.”

[10] The Buddha said, “There are five things in this world that are difficult to do:

“It is difficult to practice giving when one is poor.

“It is difficult to train in the Way when one has wealth and power.

“It is difficult to achieve immortality.

“It is difficult to have the opportunity to read Buddhist sutras.

“It is difficult to be born during the time of a buddha.”

[11] A śramaṇa asked the Buddha, “What conditions are necessary to attain the Way? How does one gain knowledge of one’s previous lives?”

The Buddha replied, “The Way is without form and to know it is of no avail. One must maintain the aspiration to practice. It is like polishing a

mirror. When the tarnish is gone, the mirror shines, and one sees one’s own form. [Similarly,] when one severs desires and maintains [their] emptiness, one sees the truth of the Way and knows all previous existences.”

[12] The Buddha said, “What is virtue? To follow the Way is virtue. What is greatness? When one’s aspirations conform to the Way, that is greatness. What is great power? Patience and forbearance constitute great power. One who is patient harbors no grudge and is certain to be honored by all. What is the pinnacle of brilliance? This is when the impurities of the mind are eliminated, negative actions eradicated, and one inwardly becomes pure,

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without stain. When there is nothing in the ten directions, from before the formation of heaven and earth up until now, that is not seen, known, or heard, and when all knowing is obtained, that is called the pinnacle of brilliance.”

[13] The Buddha said, “Those who cherish desires do not perceive the Way. Just as people cannot perceive their reflections in water that has been polluted by the [objects of] five colors and stirred vigorously, so the Way cannot be perceived by those whose minds are polluted by interwoven love and desire. However, when the water is allowed to settle and the filth is removed, so that the water becomes clean and pure, one sees one’s form. If someone looks down at a cloth-covered kettle boiling over a raging fire, no reflection can be seen. [Similarly,] those who are boiling internally with the three poisons (greed, anger, and ignorance) and externally covered by the five hindrances will never perceive the Way. Only after the mire of the mind is cleared away will one come to know the source of consciousness, where birth and death lead to, and where the buddha lands are and what morality is.”

[14] The Buddha said, “A person who follows the Way is like one who enters a dark room with a torch. The darkness is immediately dispelled and only light remains. [Similarly,] by studying the Way and perceiving the truth, a person dispels ignorance and nothing is unknowable.”

[15] The Buddha said, “My awareness is awareness of the Way, my practice is practice of the Way, and my speech is speech of the Way. I am continually aware of the truth of the Way without even a single moment’s lapse.”

[16] The Buddha said, “Be mindful of impermanence upon seeing heaven and earth. Be mindful of impermanence upon seeing rivers and mountains. Be mindful of impermanence upon seeing the abundant forms of myriad things. Being thus mindful, you can quickly attain the Way.”

[17] The Buddha said, “If in daily activity, one constantly remembers and practices the Way, the root of faith will be attained. Its blessings are immeasurable.”

[18] The Buddha said, “Be aware that though the four physical elements all have their own names, even they do not exist. The self is only conventionally existent, and such existence is not permanent. All things are like a mirage.”

[19] The Buddha said, “Complying with their desires, people seek fame. It is like burning incense. Many people can smell its fragrance but the incense itself is consumed. Foolish beings crave worldly fame without adhering to the truth of the Way. Calamity attends such worldly fame, causing later regret.”

[20] The Buddha said, “For men, wealth and lust are like a child’s attraction to honey on the blade of a knife. There is not even a meal’s worth, yet there is danger that the child will cut his tongue.”

[21] The Buddha said, “The misfortune of attachment to wife, children, possessions, and home is worse than that of being shackled and chained in prison.

A prisoner may someday be pardoned but the longings for wife and children are as dangerous as the jaws of a tiger, and the fault of succumbing to them is unpardonable.”

[22]

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The Buddha said, “Of all desires, there is none worse than lust. Of desires, lust has no equal. Fortunately, it is one of a kind. If there were another desire so strong, no one in the world could follow the Way.”

[23] The Buddha said, “People with strong desires are like those who walk against the wind carrying a torch. If they are foolish enough not to let go of the torch, their hands will inevitably be burned. The poisons of lust, anger, hatred, and ignorance are within human beings and, if not quickly eradicated with the help of the Way, will certainly cause harm. It is just like the fool who holds onto a torch even as his hand is being burned.”

[24] A heavenly being (deva) offered the Buddha a beautiful girl in order to test the Buddha’s will and to observe his Way.

The Buddha said, “O skinbag, full of all kinds of filth! What have you come here for? You may be able to deceive the world but you cannot move one who has gained the six supernatural powers. Go away. I don’t need you.”

The heavenly being paid profound reverence to the Buddha and asked him the meaning of the Way. As soon as the Buddha explained it to him he immediately became a stream-enterer.

[25] The Buddha said, “One who follows the Way is like a piece of wood floating down a river. If it does not touch the left or the right bank, is neither picked up by someone nor intercepted by the gods, is neither caught in whirlpools nor rots on the way, I guarantee it will reach the sea. If one follows the Way without being confused by lust or deceived by all kinds of depravity, but instead earnestly advances forward without doubts, I guarantee that he will attain his goal.”

[26]

The Buddha said to the śramaṇas, “Be careful not to trust your thoughts, for

they are not trustworthy. Be careful not to come into contact with physical

attractions, for contact with them brings calamity. Only when you have real-

ized arhatship can you trust your own thoughts.”

[27]

The Buddha said to the śramaṇas, “Be careful not to look at women. If you

happen to see them, do not look at them. Be careful not to talk with women,

but if you should happen to talk to them, control your thoughts and behave

properly, thinking ‘I am a śramaṇa living in this impure world. I should be

like the lotus flower that is not defiled by mud. I should treat elderly women

as my own mother, those older than myself as my older sisters, those younger

than myself as my younger sisters, and the young ones as my daughters.’

You should respect them politely but reflect in your minds that their bodies,

from head to foot, contain nothing but all sorts of filth and impurities. Thus,

you can be rid of desire.”

[28]

The Buddha said, “Those who follow the Way should eradicate lust. It is

like straw that must be kept from an oncoming fire. A follower of the Way

should look upon desire as something that must be kept at a distance.”

[29]

The Buddha said, “There was a man who was continually plagued by sex-

ual desire and wished to castrate himself with a knife. I said to him, ‘To cut

off your sex organ would not be as good as to cut off your thoughts, for

thoughts are like the officer in charge. If the officer in charge is stopped, the

followers will also be stopped. If a deviant thought persists, what is the use

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of severing the sex organ except to cause imminent death?’ I teach that peo-

ple who hold perverted worldly views are just like that foolish man.”

[30]

A prostitute had an appointment with a man but he did not show up. She felt

regret and said,

Lust! I know your origin!

You spring from my own thoughts.

If I do not allow such thoughts to arise,

Thus you will not arise.

Passing by, the Buddha heard this verse and told the śramaṇas, “Remember! This verse was spoken by Kāśyapa Buddha and it is still circulating in the world.”

[31] The Buddha said, “Human suffering arises from desire, and fear arises from suffering. Without desire there will be no suffering, and without suffering there will be no fear.”

[32] The Buddha said, “Following the Way is like fighting alone against [an army of] ten thousand. While putting on armor and preparing to fight, one may become frightened and run away. Halfway to the battlefield, one may turn and flee. One may fight and be slain. One may gain victory and return to his country with honor. If a person maintains firm resolve and advances vigorously, not misled by vulgar and foolish words but instead destroying desire and negativity completely, the Way will certainly be attained.”

[33] One night, a śramaṇa was reciting a sutra. He sounded very mournful, for he thought regretfully of retrogressing [to lay life]. The Buddha called to the śramaṇa and asked him, “When you were a householder, what did you do?”

“I used to play the lute,” he replied.

The Buddha said, “What happened when the strings were too slack?”

“They would not make a sound,” was the reply.

“What happened if the strings were too taut?” asked the Buddha.

“The sounds were sharp,” he answered.

“And how was it when the strings were neither too taut nor too slack?”

“The sounds were fine.”

The Buddha said to the śramaṇa, “It is the same with training in the Way. When the mind is properly adjusted, the Way is attained.”

[34] The Buddha said, “Following the Way is like smelting iron. If iron is melted gradually to eliminate all impurities, it can be made into implements of fine quality. One who trains in the Way should also progress gradually to expel the defilements of the mind, while maintaining proper effort. If you force yourself abruptly on the Way, the body grows weary. When the body grows weary, your thoughts become disturbed. When thoughts become disturbed, your practice deteriorates. And when practice deteriorates, you accumulate non-virtue.”

[35] The Buddha said, “Beings experience suffering whether or not they follow the Way. From birth to old age, old age to sickness, sickness to death, suffering is endless. With turbulent thoughts, beings accumulate non-virtues and, consequently, birth and death continue ceaselessly with their unutterable suffering.”

[36] The Buddha said, “It is difficult for one to leave the three unfortunate transmigrations (i.e., rebirth in the three lower realms of hell, hungry ghosts, and animals) and to be born as a human being.

“Even if born as a human being, it is difficult for one to be born a man rather than a woman.

“Even if born as a man it is difficult to be born with all six sense organs intact.

“Even if born with the six sense organs intact, it is difficult to be born in a central country [where the Buddhist teachings flourish].

“Even if born in a central country, it is difficult to encounter and practice the Buddhist teachings.

“Even if one encounters and practices the Buddhist teachings, it is difficult to encounter a sagacious king.

[“Even if one encounters a sagacious king,] it is difficult to be born in the household of a bodhisattva.

“Even if born into the household of a bodhisattva, it is difficult to have faith in the Three Jewels and to live at the time of a buddha.”

[37]

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The Buddha asked the śramaṇas, “How long is the lifespan of a human being?”

“It is but a few days,” was the reply.

“You still have not understood the Way,” the Buddha replied. He asked another, “How long is the lifespan of a human being?”

“It is the time required for a single meal,” was the reply.

The Buddha said, “You have not yet understood the Way.” Again, he asked another, “How long is the lifespan of a human being?”

“It is the time taken to inhale and exhale a single breath,” was the answer.

The Buddha said, “Excellent! You are a follower of the Way.”

[38] The Buddha said, “My disciples may be thousands of miles away from me, but if they are mindful of my precepts they will definitely attain the Way. But if those who are in close contact with me have non-virtuous thoughts, they will never attain the Way. The important thing is to practice. How can there be the slightest benefit from staying close to me if one does not practice?”

[39] The Buddha said, “Following the Way is like tasting honey—it is sweet both within and on the surface. So are my teachings, the meaning of which is fineedged. Those who practice them will attain the Way.”

[40] The Buddha said, “Those who follow the Way can extirpate desires. Just as pearls can be removed from a string one by one until there are none left, one attains the Way when defilements have been eradicated.”

[41] The Buddha said, “Śramaṇas practicing the Way should be like oxen carrying heavy loads through deep mud. Despite their extreme fatigue, they dare not glance to the left or right. They are eager to emerge from the mud in order to get some rest. Śramaṇas should regard desire as worse than the mud and be wholeheartedly mindful of the Way; thus will they be freed from suffering.”

[42] The Buddha said, “I regard [those of] royal and official positions as I would passers-by. I regard treasuries of gold and jewels as I would rubble. I regard garments of fine silk as I would worn-out rags.”

THE SUTRA OF PERFECT ENLIGHTENMENT

Translations (1)

English (machine translation) — English, machine translation

Linked texts (1)

四十二章經 — Classical Chinese