Difference between revisions of "The Sutra in Forty-Two Sections"
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− | {{DisplayImages|3601|1853|3271|2965|578|1102|2581|110|3001|1333|1314|917| | + | {{DisplayImages|3601|1853|3271|2965|578|1102|2581|110|3001|1333|1314|917}} |
+ | {{Seealso|The Sutra in Forty-Two Sections Spoken by the Buddha With Commentary by the Venerable Master Hsuan Hua}} | ||
==Preface:== | ==Preface:== | ||
− | When the World Honored One had attained the Way, he thought, "To leave desire behind and to gain calmness and tranquillity is supreme." He abided in deep meditative concentration and subdued every demon and externalist. | + | When the [[World Honored One]] had attained the Way, he [[thought]], "To leave [[desire]] behind and to gain [[calmness]] and [[tranquillity]] is supreme." He abided in deep [[meditative concentration]] and subdued every {{Wiki|demon}} and externalist. |
− | In the Deer Park he turned the Dharma-wheel of the Four Noble Truths and took across Ajnata-kaundinya and the other four disciples, who all realized the fruition of the Way. | + | In the [[Deer Park]] he turned the Dharma-wheel of the [[Four Noble Truths]] and took across [[Ajnata-kaundinya]] and the other four [[disciples]], who all [[realized]] the [[fruition]] of the Way. |
− | Then the Bhikshus expressed their doubts and asked the Buddha how to resolve them. The World Honored One taught and exhorted them, until one by one they awakened and gained enlightenment. After that, they each put their palms together, respectfully gave their assent, and followed the Buddha's instructions. | + | Then the [[Bhikshus]] expressed their [[doubts]] and asked the [[Buddha]] how to resolve them. The [[World Honored One]] taught and exhorted them, until one by one they [[awakened]] and gained [[enlightenment]]. After that, they each put their palms together, respectfully gave their assent, and followed the [[Buddha's]] instructions. |
− | ==Sutra:== | + | ==[[Sutra]]:== |
− | ;Section 1 Leaving Home and Becoming an Arhat | + | ;Section 1 [[Leaving Home]] and Becoming an [[Arhat]] |
− | The Buddha said, "People who take leave of their families and go forth from the householder's life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats." | + | The [[Buddha]] said, "[[People]] who take leave of their families and go forth from the householder's [[life]], who know their [[mind]] and penetrate to its origin, and who understand the [[unconditioned]] [[Dharma]] are called [[Shramanas]]. They constantly observe the 250 [[precepts]], and they value [[purity]] in all that they do. By practicing the four true [[paths]], they can become [[Arhats]]." |
− | This is the first section of the Sutra in Forty-two Sections. It says that a Shramana can become an Arhat. | + | This is the first section of the [[Sutra]] in Forty-two [[Sections]]. It says that a [[Shramana]] can become an [[Arhat]]. |
− | ;Section 2 Eliminating Desire and Ending Seeking | + | ;Section 2 Eliminating [[Desire]] and Ending Seeking |
− | The Buddha said, "Those who have left the home-life and become Shramanas cut off desire, renounce love, and recognize the source of their minds. They penetrate the Buddha's profound principles and awaken to the unconditioned Dharma. Internally they have nothing to attain, and externally they seek nothing. They are not mentally bound to the Way, nor are they tied to karma. They are free of thought and action; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way." | + | The [[Buddha]] said, "Those who have left the home-life and become [[Shramanas]] cut off [[desire]], {{Wiki|renounce}} [[love]], and [[recognize]] the source of their [[minds]]. They penetrate the [[Buddha's]] profound {{Wiki|principles}} and [[awaken]] to the [[unconditioned]] [[Dharma]]. Internally they have nothing to attain, and externally they seek nothing. They are not [[mentally]] bound to the Way, nor are they tied to [[karma]]. They are free of [[thought]] and [[action]]; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way." |
− | ;Section 3 Severing Love and Renouncing Greed | + | ;Section 3 Severing [[Love]] and Renouncing [[Greed]] |
− | The Buddha said, "Shaving their hair and beards, they become Shramanas who accept the Dharmas of the Way. They renounce worldly wealth and riches. In receiving alms, they accept only what's enough. They take only one meal a day at noon, pass the night beneath trees, and are careful not to seek more than that. Craving and desire are what cause people to be stupid and dull." | + | The [[Buddha]] said, "Shaving their [[hair]] and beards, they become [[Shramanas]] who accept the [[Dharmas]] of the Way. They {{Wiki|renounce}} [[worldly]] [[wealth]] and riches. In receiving [[alms]], they accept only what's enough. They take only one meal a day at noon, pass the night beneath [[trees]], and are careful not to seek more than that. [[Craving]] and [[desire]] are what [[cause]] [[people]] to be stupid and dull." |
− | ;Section 4 Clarifying Good and Evil | + | ;Section 4 Clarifying [[Good and Evil]] |
− | The Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolousspeech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds." | + | The [[Buddha]] said, "[[Living beings]] may perform Ten [[Good Deeds]] or Ten [[Evil]] [[Deeds]]. What are the ten? Three are done with the [[body]], four are done with the {{Wiki|mouth}}, and three are done with the [[mind]]. The three done with the [[body]] are killing, [[stealing]], and [[lust]]. The four done with the {{Wiki|mouth}} are duplicity, harsh [[speech]], lies, and frivolousspeech. The three done with the [[mind]] are [[jealousy]], [[hatred]], and [[stupidity]]. Thus these ten are not in accord with the Way of [[Sages]] and are called the Ten [[Evil]] [[Deeds]]. To put a stop to these [[evils]] is to perform the Ten [[Good Deeds]]." |
;Section 5 Reducing the Severity of Offenses | ;Section 5 Reducing the Severity of Offenses | ||
− | The Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured." | + | The [[Buddha]] said, "If a [[person]] has many offenses and does not repent of them, but cuts off all [[thought]] of repentance, the offenses will engulf him, just as [[water]] returning to the sea will gradually become deeper and wider. If a [[person]] has offenses and, [[realizing]] they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick [[person]] who begins to perspire will gradually be cured." |
− | ;Section 6 Tolerating Evil-doers and Avoiding Hatred | + | ;Section 6 Tolerating Evil-doers and Avoiding [[Hatred]] |
− | The Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself." | + | The [[Buddha]] said, "When an [[evil]] [[person]] hears about your [[goodness]] and intentionally comes to [[cause]] trouble, you should restrain yourself and not become [[angry]] or blame him. Then the one who has come to do [[evil]] will do [[evil]] to himself." |
− | ;Section 7 Evil Returns to the Doer | + | ;Section 7 [[Evil]] Returns to the Doer |
− | The Buddha said, "There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not?' | + | The [[Buddha]] said, "There was a [[person]] who, upon hearing that I observe the Way and practice great humane [[kindness]], intentionally came to berate me. I was [[silent]] and did not reply. When he finished abusing me, I asked, If you are courteous to [[people]] and they do not accept your [[courtesy]], the [[courtesy]] returns to you, does it not?' |
− | "It does,' he replied. I said, Now you are scolding me, but I do not receive it, so the misfortune returns to you and must remain with you. It is as inevitable as an echo that follows a sound, or as a shadow that follows a form. In the end you cannot avoid it. Therefore, be careful not to do evil.' " | + | "It does,' he replied. I said, Now you are scolding me, but I do not receive it, so the misfortune returns to you and must remain with you. It is as inevitable as an echo that follows a [[sound]], or as a shadow that follows a [[form]]. In the end you cannot avoid it. Therefore, be careful not to do [[evil]].' " |
;Section 8 Abusing Others Defiles Oneself | ;Section 8 Abusing Others Defiles Oneself | ||
− | The Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage cannot be harmed. Misdeeds will inevitably destroy the doer." | + | The [[Buddha]] said, "An [[evil]] [[person]] who harms a [[Wikipedia:Sage (sophos|sage]] is like one who raises his head and spits at [[heaven]]. Instead of reaching [[heaven]], the spittle falls back on him. It is the same with someone who throws dust against the [[wind]]. Instead of going somewhere else, the dust returns to defile his own [[body]]. The [[Wikipedia:Sage (sophos|sage]] cannot be harmed. Misdeeds will inevitably destroy the doer." |
;Section 9 By Returning to the Source, You Find the Way | ;Section 9 By Returning to the Source, You Find the Way | ||
− | The Buddha said, "Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great!" | + | The [[Buddha]] said, "Deep {{Wiki|learning}} and a [[love]] of the Way make the Way difficult to attain. When you guard your [[mind]] and revere the Way, the Way is truly great!" |
− | ;Section 10 Joyful Charity Brings Blessings | + | ;Section 10 [[Joyful]] [[Charity]] Brings [[Blessings]] |
− | The Buddha said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings." A Shramana asked, "Is there an end to those blessings?" The Buddha said, "Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this." | + | The [[Buddha]] said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great [[blessings]]." A [[Shramana]] asked, "Is there an end to those [[blessings]]?" The [[Buddha]] said, "Consider the flame of a single torch. Though hundreds and thousands of [[people]] come to light their own torches from it so that they can cook their [[food]] and ward off {{Wiki|darkness}}, the first torch remains the same. [[Blessings]], too, are like this." |
− | ;Section 11 The Increase in Merit Gained by Bestowing Food | + | ;Section 11 The Increase in [[Merit]] Gained by Bestowing [[Food]] |
− | The Buddha said, "Giving food to a hundred bad people is not as good as giving food to a single good person. Giving food to a thousand good people is not as good as giving food to one person who holds the Five Precepts. Giving food to ten thousand people who hold the Five Precepts is not as good as giving food to a single Srotaapanna. Giving food to a million Srotaapannas is not as good as giving food to a single Sakridagamin. Giving food to ten million Sakridagamins is not as good as giving food to a single Anagamin. Giving food to a hundred million Anagamins is not as good as giving food to a single Arhat. Giving food to one billion Arhats is not as good as giving food to a single Pratyekabuddha. Giving food to ten billion Pratyekabuddhas is not as good as giving food to a Buddha of the three periods of time. Giving food to a hundred billion Buddhas of the three periods of time is not as good as giving food to a single person who is without thoughts, without dwelling, without cultivation, and without accomplishment." | + | The [[Buddha]] said, "Giving [[food]] to a hundred bad [[people]] is not as good as giving [[food]] to a single good [[person]]. Giving [[food]] to a thousand good [[people]] is not as good as giving [[food]] to one [[person]] who holds the [[Five Precepts]]. Giving [[food]] to ten thousand [[people]] who hold the [[Five Precepts]] is not as good as giving [[food]] to a single Srotaapanna. Giving [[food]] to a million Srotaapannas is not as good as giving [[food]] to a single [[Sakridagamin]]. Giving [[food]] to ten million Sakridagamins is not as good as giving [[food]] to a single [[Anagamin]]. Giving [[food]] to a hundred million [[Anagamins]] is not as good as giving [[food]] to a single [[Arhat]]. Giving [[food]] to one billion [[Arhats]] is not as good as giving [[food]] to a single [[Pratyekabuddha]]. Giving [[food]] to ten billion [[Pratyekabuddhas]] is not as good as giving [[food]] to a [[Buddha]] of the three periods of [[time]]. Giving [[food]] to a hundred billion [[Buddhas]] of the three periods of [[time]] is not as good as giving [[food]] to a single [[person]] who is without [[thoughts]], without dwelling, without cultivation, and without [[accomplishment]]." |
;Section 12 A List of Difficulties and an Exhortation to Cultivate | ;Section 12 A List of Difficulties and an Exhortation to Cultivate | ||
− | The Buddha said, "People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one's own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means." | + | The [[Buddha]] said, "[[People]] encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has [[wealth]] and {{Wiki|status}}. It is difficult to abandon [[life]] and face the certainty of [[death]]. It is difficult to encounter the [[Buddhist sutras]]. It is difficult to be born at the [[time]] of a [[Buddha]]. It is difficult to be {{Wiki|patient}} with [[lust]] and [[desire]]. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become [[angry]]. It is difficult to have power and not abuse it. It is difficult to come in [[contact]] with things and have no [[thought]] of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of [[pride]]. It is difficult not to slight those who have not yet studied. It is difficult to practice [[equanimity]] of [[mind]]. It is difficult not to gossip. It is difficult to meet a Good and [[Wise]] Advisor. It is difficult to see one's own [[nature]] and study the Way. It is difficult to teach and save [[people]] according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good [[understanding]] of skill-in-means." |
− | ;Section 13 Questions about the Way and Past Lives | + | ;Section 13 Questions about the Way and Past [[Lives]] |
− | A Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way?" The Buddha said, "By purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives." | + | A [[Shramana]] asked the [[Buddha]], "By what [[causes]] and [[conditions]] can I know my {{Wiki|past}} [[lives]] and understand the [[Wikipedia:Absolute (philosophy)|ultimate]] Way?" The [[Buddha]] said, "By purifying your [[mind]] and preserving your resolve, you can understand the [[Wikipedia:Absolute (philosophy)|ultimate]] Way. Just as when you {{Wiki|polish}} a [[mirror]], the dust vanishes and [[brightness]] remains, so too, if you cut off [[desire]] and do not seek, you then can know {{Wiki|past}} [[lives]]." |
− | ;Section 14 Asking about Goodness and Greatness | + | ;Section 14 Asking about [[Goodness]] and Greatness |
− | A Shramana asked the Buddha, "What is goodness? What is the foremost greatness?" The Buddha said, "To practice the Way and uphold the truth is goodness. To unite your will with the Way is greatness." | + | A [[Shramana]] asked the [[Buddha]], "What is [[goodness]]? What is the foremost greatness?" The [[Buddha]] said, "To practice the Way and uphold the [[truth]] is [[goodness]]. To unite your will with the Way is greatness." |
− | ;Section 15 Asking about Strength and Brilliance | + | ;Section 15 Asking about Strength and [[Brilliance]] |
− | A Shramana asked the Buddha, "What is the greatest strength? What is the utmost brilliance?" The Buddha said, "Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others. "When the mind's defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience, that may be called brilliance." | + | A [[Shramana]] asked the [[Buddha]], "What is the greatest strength? What is the utmost [[brilliance]]?" The [[Buddha]] said, "[[Patience]] under insult is the greatest strength, because [[people]] who are {{Wiki|patient}} do not harbor [[hatred]], and they gradually grow more [[peaceful]] and strong. Patient [[people]], since they are not [[evil]], will surely gain the [[respect]] of others. "When the [[mind's]] [[defilements]] are gone completely, so that it is [[pure]] and untainted, that is the utmost [[brilliance]]. When there is nothing, from before the formation of the [[heavens]] and the [[earth]] until now, in any of the [[ten directions]] that you do not see, know, or hear; when you have attained [[omniscience]], that may be called [[brilliance]]." |
− | ;Section 16 Casting Aside Love and Attaining the Way | + | ;Section 16 Casting Aside [[Love]] and [[Attaining]] the Way |
− | The Buddha said, "People who cherish love and desire do not see the Way. Just as when you stir clear water with your hand, those who stand beside it cannot see their reflections, so, too, people who are entangled in love and desire have turbidity in their minds, and therefore they cannot see the Way. You Shramanas should cast aside love and desire. When the stains of love and desire disappear, you will be able to see the Way." | + | The [[Buddha]] said, "[[People]] who cherish [[love]] and [[desire]] do not see the Way. Just as when you stir clear [[water]] with your hand, those who stand beside it cannot see their reflections, so, too, [[people]] who are entangled in [[love]] and [[desire]] have turbidity in their [[minds]], and therefore they cannot see the Way. You [[Shramanas]] should cast aside [[love]] and [[desire]]. When the stains of [[love]] and [[desire]] disappear, you will be able to see the Way." |
;Section 17 When Light Arrives, Darkness Departs | ;Section 17 When Light Arrives, Darkness Departs | ||
− | The Buddha said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever." | + | The [[Buddha]] said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the {{Wiki|darkness}} so that only light remains. When you study the Way and see the [[truth]], [[ignorance]] vanishes and light remains forever." |
− | ;Section 18 Thoughts and So Forth Are Basically Empty | + | ;Section 18 [[Thoughts]] and So Forth Are Basically [[Empty]] |
− | The Buddha said, "My Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant." | + | The [[Buddha]] said, "My [[Dharma]] is the [[mindfulness]] that is both [[mindfulness]] and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the [[path]] of [[language]]. It is not hindered by [[physical]] [[objects]]. If you are off by a hairsbreadth, you will lose it in an instant." |
;Section 19 Contemplating Both the False and the True | ;Section 19 Contemplating Both the False and the True | ||
− | The Buddha said, "Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contem-plate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way." | + | The [[Buddha]] said, "[[Contemplate]] [[heaven]] and [[earth]], and be [[mindful]] of their [[impermanence]]. [[Contemplate]] the [[world]], and be [[mindful]] of its [[impermanence]]. Contem-plate the efficacious, [[enlightened]] [[nature]]: it is the [[Bodhi]] [[nature]]. With this [[awareness]], one quickly attains the Way." |
− | ;Section 20 Realize that the Self Is Truly Empty | + | ;Section 20 Realize that the [[Self]] Is Truly [[Empty]] |
− | The Buddha said, "You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion." | + | The [[Buddha]] said, "You should be [[mindful]] of the [[four elements]] within the [[body]]. Though each has a [[name]], none of them is the [[self]]. Since they are not the [[self]], they are like an [[illusion]]." |
− | ;Section 21 Fame Destroys Life's Roots | + | ;Section 21 [[Fame]] Destroys Life's [[Roots]] |
− | The Buddha said, "There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up." | + | The [[Buddha]] said, "There are [[people]] who follow [[emotion]] and [[desire]] and seek to be famous. By the [[time]] their reputation is established, they are already [[dead]]. Those who are [[greedy]] for [[worldly]] [[fame]] and do not study the Way simply waste their [[effort]] and wear themselves out. By way of analogy, although burning [[incense]] gives off {{Wiki|fragrance}}, when it has burned down, the remaining embers bring the [[danger]] of a [[fire]] that can burn one up." |
− | ;Section 22 Wealth and Sex Cause Suffering | + | ;Section 22 [[Wealth]] and {{Wiki|Sex}} [[Cause]] [[Suffering]] |
− | The Buddha said, "People are unable to renounce wealth and sex. They are just like a child who cannot resist honey on the blade of a knife. Even though the amount is not even enough for a single meal's serving, he will lick it and risk cutting his tongue in the process." | + | The [[Buddha]] said, "[[People]] are unable to {{Wiki|renounce}} [[wealth]] and {{Wiki|sex}}. They are just like a child who cannot resist [[honey]] on the blade of a knife. Even though the amount is not even enough for a single meal's serving, he will lick it and [[risk]] cutting his {{Wiki|tongue}} in the process." |
;Section 23 A Family Is Worse than a Prison | ;Section 23 A Family Is Worse than a Prison | ||
− | The Buddha said, "People are bound to their families and homes to such an extent that these are worse than a prison. Eventually one is released from prison, but people never think of leaving their families. Don't they fear the control that emotion, love, and sex have over them? Although they are in a tiger's jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as ordinary people. Pass through the gateway! Get out of the defilement and become an Arhat!" | + | The [[Buddha]] said, "[[People]] are bound to their families and homes to such an extent that these are worse than a {{Wiki|prison}}. Eventually one is released from {{Wiki|prison}}, but [[people]] never think of leaving their families. Don't they {{Wiki|fear}} the control that [[emotion]], [[love]], and {{Wiki|sex}} have over them? Although they are in a tiger's jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as [[ordinary people]]. Pass through the gateway! Get out of the [[defilement]] and become an [[Arhat]]!" |
− | ;Section 24 Sexual Desire Obstructs the Way | + | ;Section 24 [[Sexual Desire]] Obstructs the Way |
− | The Buddha said, "Of all longings and desires, there is none as strong as sex. Sexual desire has no equal. Fortunately, it is one of a kind. If there were something else like it, no one in the entire world would be able to cultivate the Way." | + | The [[Buddha]] said, "Of all longings and [[desires]], there is none as strong as {{Wiki|sex}}. [[Sexual desire]] has no {{Wiki|equal}}. Fortunately, it is one of a kind. If there were something else like it, no one in the entire [[world]] would be able to cultivate the Way." |
− | ;Section 25 The Fire of Desire Burns | + | ;Section 25 The [[Fire]] of [[Desire]] Burns |
− | The Buddha said, "A person with love and desire is like one who carries a torch while walking against the wind: he is certain to burn his hand." | + | The [[Buddha]] said, "A [[person]] with [[love]] and [[desire]] is like one who carries a torch while walking against the [[wind]]: he is certain to burn his hand." |
− | ;Section 26 Demons from the Heavens Try to Tempt the Buddha | + | ;Section 26 {{Wiki|Demons}} from the [[Heavens]] Try to Tempt the [[Buddha]] |
− | The heaven spirit offered beautiful maidens to the Buddha, hoping to destroy his resolve. The Buddha said, "What have you skin-bags full of filth come here for? Go away, I've got no use for you." Then the heaven spirit became very respectful and asked about the meaning of the Way. The Buddha explained it for him, and he immediately attained the fruition of Srotaapanna. | + | The [[heaven]] [[spirit]] [[offered]] beautiful maidens to the [[Buddha]], hoping to destroy his resolve. The [[Buddha]] said, "What have you skin-bags full of filth come here for? Go away, I've got no use for you." Then the [[heaven]] [[spirit]] became very respectful and asked about the meaning of the Way. The [[Buddha]] explained it for him, and he immediately attained the [[fruition]] of Srotaapanna. |
− | ;Section 27 One Attains the Way after Letting Go of Attachments | + | ;Section 27 One Attains the Way after [[Letting Go]] of [[Attachments]] |
− | The Buddha said, "A person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way." | + | The [[Buddha]] said, "A [[person]] who follows the Way is like a floating piece of [[wood]] that courses along with the current. If it does not {{Wiki|touch}} either shore; if [[people]] do not pluck it out; if [[ghosts]] and [[spirits]] do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of [[wood]] will reach the sea. If students of the Way are not deluded by [[emotion]] and [[desire]], and if they are not caught up in the many crooked [[views]], but are vigorous in their cultivation of the [[unconditioned]], I guarantee that they will certainly attain the Way." |
− | ;Section 28 Don't Indulge the Wild Mind | + | ;Section 28 Don't Indulge the Wild [[Mind]] |
− | The Buddha said, "Be careful not to believe your own mind; your mind is not to be believed. Be careful not to get involved with sex; involvement with sex leads to disaster. After you have attained Arhatship, you can believe your own mind." | + | The [[Buddha]] said, "Be careful not to believe your own [[mind]]; your [[mind]] is not to be believed. Be careful not to get involved with {{Wiki|sex}}; involvement with {{Wiki|sex}} leads to {{Wiki|disaster}}. After you have attained [[Arhatship]], you can believe your own [[mind]]." |
− | ;Section 29 Proper Contemplation Counteracts Sexual Desire | + | ;Section 29 Proper Contemplation Counteracts [[Sexual Desire]] |
− | The Buddha said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly mindful and think, am a Shramana living in a turbid world. I should be like the lotus flower, which is not stained by the mud.' Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth thoughts to rescue them, and put an end to bad thoughts." | + | The [[Buddha]] said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly [[mindful]] and think, am a [[Shramana]] living in a turbid [[world]]. I should be like the [[lotus flower]], which is not stained by the mud.' Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth [[thoughts]] to rescue them, and put an end to bad [[thoughts]]." |
− | ;Section 30 Stay Far Away from the Fire of Desire | + | ;Section 30 Stay Far Away from the [[Fire]] of [[Desire]] |
− | The Buddha said, "People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from." | + | The [[Buddha]] said, "[[People]] who cultivate the Way are like dry grass: it is [[essential]] to keep it away from an oncoming [[fire]]. [[People]] who cultivate the Way look upon [[desire]] as something they must stay far away from." |
− | ;Section 31 When the Mind Is Still, Desire Is Dispelled | + | ;Section 31 When the [[Mind]] Is Still, [[Desire]] Is Dispelled |
− | The Buddha said, "There was once someone who was plagued by ceaseless sexual desire and wished to castrate himself. The Buddha said to him, 'To cut off your sexual organ would not be as good as to cut off your mind. Your mind is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant mind is not stopped, what good does it do to cut off the organ?'" | + | The [[Buddha]] said, "There was once someone who was plagued by ceaseless [[sexual desire]] and wished to castrate himself. The [[Buddha]] said to him, 'To cut off your {{Wiki|sexual}} {{Wiki|organ}} would not be as good as to cut off your [[mind]]. Your [[mind]] is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant [[mind]] is not stopped, what good does it do to cut off the {{Wiki|organ}}?'" |
− | The Buddha spoke a verse for him: | + | The [[Buddha]] spoke a verse for him: |
− | : Desire is born from your intentions. | + | : [[Desire]] is born from your {{Wiki|intentions}}. |
− | : Intentions are born from thoughts. | + | : {{Wiki|Intentions}} are born from [[thoughts]]. |
− | : When both aspects of the mind are still, | + | : When both aspects of the [[mind]] are still, |
− | : There is neither form nor activity. | + | : There is neither [[form]] nor [[activity]]. |
− | The Buddha said, "This verse was spoken by the Buddha Kashyapa." | + | The [[Buddha]] said, "This verse was spoken by the [[Buddha Kashyapa]]." |
− | ;Section 32 Emptying out the Self Quells Fear | + | ;Section 32 Emptying out the [[Self]] Quells {{Wiki|Fear}} |
− | The Buddha said, "People worry because of love and desire. That worry then leads to fear. If you transcend love, what worries will there be? What will be left to fear?" | + | The [[Buddha]] said, "[[People]] {{Wiki|worry}} because of [[love]] and [[desire]]. That {{Wiki|worry}} then leads to {{Wiki|fear}}. If you transcend [[love]], what worries will there be? What will be left to {{Wiki|fear}}?" |
− | ;Section 33 Wisdom and Clarity Defeat the Demons | + | ;Section 33 [[Wisdom]] and Clarity Defeat the {{Wiki|Demons}} |
− | The Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious. | + | The [[Buddha]] said, "[[People]] who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and [[retreat]]; he may be killed in combat; or he may return victorious. |
− | "Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way." | + | "[[Shramanas]] who study the Way must make their [[minds]] resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of {{Wiki|demons}} and obtain the [[fruition]] of the Way." |
;Section 34 By Staying in the Middle, One Attains the Way | ;Section 34 By Staying in the Middle, One Attains the Way | ||
− | One evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, "In the past when you were a householder, what did you do?" He replied, "I was fond of playing the lute." The Buddha said, "What happened when the strings were slack?" He replied, "They didn't sound." "What happened when they were too tight?" He replied, "The sounds were cut short." "What happened when they were tuned just right between slack and tight?" He replied, "The sounds car-ried." The Buddha said, "It is the same with a Shrama-na who studies the Way. | + | One evening a [[Shramana]] was reciting the [[Sutra]] of the [[Teaching]] Bequeathed by the [[Buddha Kashyapa]]. The [[sound]] of his {{Wiki|voice}} was mournful as he reflected remorsefully on his wish to [[retreat]] in cultivation. The [[Buddha]] asked him, "In the {{Wiki|past}} when you were a [[householder]], what did you do?" He replied, "I was fond of playing the lute." The [[Buddha]] said, "What happened when the strings were slack?" He replied, "They didn't [[sound]]." "What happened when they were too tight?" He replied, "The {{Wiki|sounds}} were cut short." "What happened when they were tuned just right between slack and tight?" He replied, "The {{Wiki|sounds}} car-ried." The [[Buddha]] said, "It is the same with a Shrama-na who studies the Way. |
− | If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way." | + | If his [[mind]] is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his [[body]]; and if his [[body]] is tired, his [[mind]] will become afflicted. If his [[mind]] becomes afflicted, then he will [[retreat]] from his practice. If he [[retreats]] from his practice, his offenses will certainly increase. You need only be [[pure]], [[peaceful]], and [[happy]], and you will not lose the Way." |
− | ;Section 35 When One Is Purified of Defilements, the Brilliance Remains | + | ;Section 35 When One Is [[Purified]] of [[Defilements]], the [[Brilliance]] Remains |
− | The Buddha said, "People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure." | + | The [[Buddha]] said, "[[People]] smelt metal by burning the dross out of it in order to make high quality implements. It is the same with [[people]] who study the Way: first they must get rid of the [[defilements]] in their [[minds]]; then their practice becomes [[pure]]." |
− | ;Section 36 The Sequence that Leads to Success | + | ;Section 36 The Sequence that Leads to [[Success]] |
− | The Buddha said, "It is difficult for one to leave the evil destinies and become a human being. "Even if one does become a human being, it is still difficult to become a man rather than a woman. "Even if one does become a man, it is still difficult to have the six sense organs complete and perfect. "Even if the six sense organs are complete and perfect, it is still difficult for one to be born in a central country. "Even if one is born in a central country, it is still difficult to be born at a time when there is a Buddha in the world. "Even if one is born at a time when there is a Buddha in the world, it is still difficult to encounter the Way. "Even if one does encounter the Way, it is still difficult to bring forth faith. "Even if one brings forth faith, it is still difficult to resolve one's mind on Bodhi. "Even if one does resolve one's mind on Bodhi, it is still difficult to be beyond cultivation and attainment." | + | The [[Buddha]] said, "It is difficult for one to leave the [[evil]] destinies and become a [[human being]]. "Even if one does become a [[human being]], it is still difficult to become a man rather than a woman. "Even if one does become a man, it is still difficult to have the [[six sense organs]] complete and perfect. "Even if the [[six sense organs]] are complete and perfect, it is still difficult for one to be born in a central country. "Even if one is born in a central country, it is still difficult to be born at a [[time]] when there is a [[Buddha]] in the [[world]]. "Even if one is born at a [[time]] when there is a [[Buddha]] in the [[world]], it is still difficult to encounter the Way. "Even if one does encounter the Way, it is still difficult to bring forth [[faith]]. "Even if one brings forth [[faith]], it is still difficult to resolve one's [[mind]] on [[Bodhi]]. "Even if one does resolve one's [[mind]] on [[Bodhi]], it is still difficult to be beyond cultivation and [[attainment]]." |
− | ;Section 37 Staying Mindful of Moral Precepts Brings Us Close to the Way | + | ;Section 37 Staying [[Mindful]] of [[Moral]] [[Precepts]] Brings Us Close to the Way |
− | The Buddha said, "My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way. "If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way." | + | The [[Buddha]] said, "My [[disciples]] may be several thousand {{Wiki|miles}} away from me, but if they remember my [[moral]] [[precepts]], they will certainly attain the [[fruition]] of the Way. "If those who are by my side do not follow my [[moral]] [[precepts]], they may see me constantly, but in the end they will not attain the Way." |
− | ;Section 38 Birth Leads to Death | + | ;Section 38 [[Birth]] Leads to [[Death]] |
− | The Buddha asked a Shramana, "How long is the human life span?" He replied, "A few days." The Buddha said, "You have not yet understood the Way." He asked another Shramana, "How long is the human life span?" The reply was, "The space of a meal." The Buddha said, "You have not yet understood the Way." He asked another Shramana, "How long is the human life span?" He replied, "The length of a single breath." The Buddha said, "Excellent. You have understood the Way." | + | The [[Buddha]] asked a [[Shramana]], "How long is the [[human]] [[life span]]?" He replied, "A few days." The [[Buddha]] said, "You have not yet understood the Way." He asked another [[Shramana]], "How long is the [[human]] [[life span]]?" The reply was, "The [[space]] of a meal." The [[Buddha]] said, "You have not yet understood the Way." He asked another [[Shramana]], "How long is the [[human]] [[life span]]?" He replied, "The length of a single [[breath]]." The [[Buddha]] said, "{{Wiki|Excellent}}. You have understood the Way." |
− | ;Section 39 The Buddha's Instructions Are Not Biased | + | ;Section 39 The [[Buddha's]] Instructions Are Not Biased |
− | The Buddha said, "Students of the Buddha's Way should believe in and accord with everything that the Buddha teaches. When you eat honey, it is sweet on the surface and sweet in the center; it is the same with my sutras." | + | The [[Buddha]] said, "Students of the [[Buddha's]] Way should believe in and accord with everything that the [[Buddha]] teaches. When you eat [[honey]], it is [[sweet]] on the surface and [[sweet]] in the center; it is the same with my [[sutras]]." |
− | ;Section 40 The Way Is Practiced in the Mind | + | ;Section 40 The Way Is Practiced in the [[Mind]] |
− | The Buddha said, "A Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice?" | + | The [[Buddha]] said, "A [[Shramana]] who practices the Way should not be like an {{Wiki|ox}} turning a millstone. Such a one walks the Way with his [[body]], but his [[mind]] is not on the Way. If the [[mind]] is [[concentrated]] on the Way, what further need is there to practice?" |
− | ;Section 41 A Straight Mind Gets Rid of Desire | + | ;Section 41 A Straight [[Mind]] Gets Rid of [[Desire]] |
− | The Buddha said, "One who practices the Way is like an ox pulling a heavy load through deep mud. The ox is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The Shramana should regard emotion and desire as being worse than deep mud; and with an undeviating mind, he should be mindful of the Way. Then he can avoid suffering." | + | The [[Buddha]] said, "One who practices the Way is like an {{Wiki|ox}} pulling a heavy load through deep mud. The {{Wiki|ox}} is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The [[Shramana]] should regard [[emotion]] and [[desire]] as being worse than deep mud; and with an undeviating [[mind]], he should be [[mindful]] of the Way. Then he can avoid [[suffering]]." |
− | ;Section 42 Understanding that the World Is Illusory | + | ;Section 42 [[Understanding]] that the [[World]] Is [[Illusory]] |
− | The Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack. I look upon treasures of gold and jade as upon broken tiles. I look upon fine silk clothing as upon cheap cotton. I look upon a great thousand-world universe as upon a small nut kernel. I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet." | + | The [[Buddha]] said, "I look upon royalty and high positions as upon the dust that floats through a crack. I look upon [[treasures]] of {{Wiki|gold}} and [[jade]] as upon broken tiles. I look upon fine {{Wiki|silk}} clothing as upon cheap cotton. I look upon a great thousand-world [[universe]] as upon a small nut kernel. I look upon the waters of the [[Anavatapta Lake]] as upon oil used to anoint the feet." |
{{R}} | {{R}} | ||
[http://www.tamqui.com/buddhaworld/The_Sutra_in_Forty-Two_Sections www.tamqui.com] | [http://www.tamqui.com/buddhaworld/The_Sutra_in_Forty-Two_Sections www.tamqui.com] | ||
− | [[Category: | + | [[Category:Sutra in Forty-Two Sections]] |
Latest revision as of 17:59, 24 February 2014
- See also :
- See also :
Preface:
When the World Honored One had attained the Way, he thought, "To leave desire behind and to gain calmness and tranquillity is supreme." He abided in deep meditative concentration and subdued every demon and externalist.
In the Deer Park he turned the Dharma-wheel of the Four Noble Truths and took across Ajnata-kaundinya and the other four disciples, who all realized the fruition of the Way.
Then the Bhikshus expressed their doubts and asked the Buddha how to resolve them. The World Honored One taught and exhorted them, until one by one they awakened and gained enlightenment. After that, they each put their palms together, respectfully gave their assent, and followed the Buddha's instructions.
Sutra:
- Section 1 Leaving Home and Becoming an Arhat
The Buddha said, "People who take leave of their families and go forth from the householder's life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."
This is the first section of the Sutra in Forty-two Sections. It says that a Shramana can become an Arhat.
- Section 2 Eliminating Desire and Ending Seeking
The Buddha said, "Those who have left the home-life and become Shramanas cut off desire, renounce love, and recognize the source of their minds. They penetrate the Buddha's profound principles and awaken to the unconditioned Dharma. Internally they have nothing to attain, and externally they seek nothing. They are not mentally bound to the Way, nor are they tied to karma. They are free of thought and action; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way."
The Buddha said, "Shaving their hair and beards, they become Shramanas who accept the Dharmas of the Way. They renounce worldly wealth and riches. In receiving alms, they accept only what's enough. They take only one meal a day at noon, pass the night beneath trees, and are careful not to seek more than that. Craving and desire are what cause people to be stupid and dull."
- Section 4 Clarifying Good and Evil
The Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolousspeech. The three done with the mind are jealousy, hatred, and stupidity. Thus these ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds."
- Section 5 Reducing the Severity of Offenses
The Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured."
- Section 6 Tolerating Evil-doers and Avoiding Hatred
The Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself."
- Section 7 Evil Returns to the Doer
The Buddha said, "There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not?'
"It does,' he replied. I said, Now you are scolding me, but I do not receive it, so the misfortune returns to you and must remain with you. It is as inevitable as an echo that follows a sound, or as a shadow that follows a form. In the end you cannot avoid it. Therefore, be careful not to do evil.' "
- Section 8 Abusing Others Defiles Oneself
The Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage cannot be harmed. Misdeeds will inevitably destroy the doer."
- Section 9 By Returning to the Source, You Find the Way
The Buddha said, "Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great!"
The Buddha said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings." A Shramana asked, "Is there an end to those blessings?" The Buddha said, "Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this."
The Buddha said, "Giving food to a hundred bad people is not as good as giving food to a single good person. Giving food to a thousand good people is not as good as giving food to one person who holds the Five Precepts. Giving food to ten thousand people who hold the Five Precepts is not as good as giving food to a single Srotaapanna. Giving food to a million Srotaapannas is not as good as giving food to a single Sakridagamin. Giving food to ten million Sakridagamins is not as good as giving food to a single Anagamin. Giving food to a hundred million Anagamins is not as good as giving food to a single Arhat. Giving food to one billion Arhats is not as good as giving food to a single Pratyekabuddha. Giving food to ten billion Pratyekabuddhas is not as good as giving food to a Buddha of the three periods of time. Giving food to a hundred billion Buddhas of the three periods of time is not as good as giving food to a single person who is without thoughts, without dwelling, without cultivation, and without accomplishment."
- Section 12 A List of Difficulties and an Exhortation to Cultivate
The Buddha said, "People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one's own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means."
- Section 13 Questions about the Way and Past Lives
A Shramana asked the Buddha, "By what causes and conditions can I know my past lives and understand the ultimate Way?" The Buddha said, "By purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives."
- Section 14 Asking about Goodness and Greatness
A Shramana asked the Buddha, "What is goodness? What is the foremost greatness?" The Buddha said, "To practice the Way and uphold the truth is goodness. To unite your will with the Way is greatness."
- Section 15 Asking about Strength and Brilliance
A Shramana asked the Buddha, "What is the greatest strength? What is the utmost brilliance?" The Buddha said, "Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others. "When the mind's defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience, that may be called brilliance."
The Buddha said, "People who cherish love and desire do not see the Way. Just as when you stir clear water with your hand, those who stand beside it cannot see their reflections, so, too, people who are entangled in love and desire have turbidity in their minds, and therefore they cannot see the Way. You Shramanas should cast aside love and desire. When the stains of love and desire disappear, you will be able to see the Way."
- Section 17 When Light Arrives, Darkness Departs
The Buddha said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever."
The Buddha said, "My Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant."
- Section 19 Contemplating Both the False and the True
The Buddha said, "Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contem-plate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way."
The Buddha said, "You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion."
The Buddha said, "There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up."
The Buddha said, "People are unable to renounce wealth and sex. They are just like a child who cannot resist honey on the blade of a knife. Even though the amount is not even enough for a single meal's serving, he will lick it and risk cutting his tongue in the process."
- Section 23 A Family Is Worse than a Prison
The Buddha said, "People are bound to their families and homes to such an extent that these are worse than a prison. Eventually one is released from prison, but people never think of leaving their families. Don't they fear the control that emotion, love, and sex have over them? Although they are in a tiger's jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as ordinary people. Pass through the gateway! Get out of the defilement and become an Arhat!"
- Section 24 Sexual Desire Obstructs the Way
The Buddha said, "Of all longings and desires, there is none as strong as sex. Sexual desire has no equal. Fortunately, it is one of a kind. If there were something else like it, no one in the entire world would be able to cultivate the Way."
The Buddha said, "A person with love and desire is like one who carries a torch while walking against the wind: he is certain to burn his hand."
The heaven spirit offered beautiful maidens to the Buddha, hoping to destroy his resolve. The Buddha said, "What have you skin-bags full of filth come here for? Go away, I've got no use for you." Then the heaven spirit became very respectful and asked about the meaning of the Way. The Buddha explained it for him, and he immediately attained the fruition of Srotaapanna.
- Section 27 One Attains the Way after Letting Go of Attachments
The Buddha said, "A person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way."
- Section 28 Don't Indulge the Wild Mind
The Buddha said, "Be careful not to believe your own mind; your mind is not to be believed. Be careful not to get involved with sex; involvement with sex leads to disaster. After you have attained Arhatship, you can believe your own mind."
- Section 29 Proper Contemplation Counteracts Sexual Desire
The Buddha said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly mindful and think, am a Shramana living in a turbid world. I should be like the lotus flower, which is not stained by the mud.' Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth thoughts to rescue them, and put an end to bad thoughts."
The Buddha said, "People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from."
The Buddha said, "There was once someone who was plagued by ceaseless sexual desire and wished to castrate himself. The Buddha said to him, 'To cut off your sexual organ would not be as good as to cut off your mind. Your mind is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant mind is not stopped, what good does it do to cut off the organ?'"
The Buddha spoke a verse for him:
- Desire is born from your intentions.
- Intentions are born from thoughts.
- When both aspects of the mind are still,
- There is neither form nor activity.
The Buddha said, "This verse was spoken by the Buddha Kashyapa."
The Buddha said, "People worry because of love and desire. That worry then leads to fear. If you transcend love, what worries will there be? What will be left to fear?"
The Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious.
"Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way."
- Section 34 By Staying in the Middle, One Attains the Way
One evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, "In the past when you were a householder, what did you do?" He replied, "I was fond of playing the lute." The Buddha said, "What happened when the strings were slack?" He replied, "They didn't sound." "What happened when they were too tight?" He replied, "The sounds were cut short." "What happened when they were tuned just right between slack and tight?" He replied, "The sounds car-ried." The Buddha said, "It is the same with a Shrama-na who studies the Way.
If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way."
- Section 35 When One Is Purified of Defilements, the Brilliance Remains
The Buddha said, "People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure."
- Section 36 The Sequence that Leads to Success
The Buddha said, "It is difficult for one to leave the evil destinies and become a human being. "Even if one does become a human being, it is still difficult to become a man rather than a woman. "Even if one does become a man, it is still difficult to have the six sense organs complete and perfect. "Even if the six sense organs are complete and perfect, it is still difficult for one to be born in a central country. "Even if one is born in a central country, it is still difficult to be born at a time when there is a Buddha in the world. "Even if one is born at a time when there is a Buddha in the world, it is still difficult to encounter the Way. "Even if one does encounter the Way, it is still difficult to bring forth faith. "Even if one brings forth faith, it is still difficult to resolve one's mind on Bodhi. "Even if one does resolve one's mind on Bodhi, it is still difficult to be beyond cultivation and attainment."
The Buddha said, "My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way. "If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way."
The Buddha asked a Shramana, "How long is the human life span?" He replied, "A few days." The Buddha said, "You have not yet understood the Way." He asked another Shramana, "How long is the human life span?" The reply was, "The space of a meal." The Buddha said, "You have not yet understood the Way." He asked another Shramana, "How long is the human life span?" He replied, "The length of a single breath." The Buddha said, "Excellent. You have understood the Way."
- Section 39 The Buddha's Instructions Are Not Biased
The Buddha said, "Students of the Buddha's Way should believe in and accord with everything that the Buddha teaches. When you eat honey, it is sweet on the surface and sweet in the center; it is the same with my sutras."
- Section 40 The Way Is Practiced in the Mind
The Buddha said, "A Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice?"
The Buddha said, "One who practices the Way is like an ox pulling a heavy load through deep mud. The ox is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The Shramana should regard emotion and desire as being worse than deep mud; and with an undeviating mind, he should be mindful of the Way. Then he can avoid suffering."
- Section 42 Understanding that the World Is Illusory
The Buddha said, "I look upon royalty and high positions as upon the dust that floats through a crack. I look upon treasures of gold and jade as upon broken tiles. I look upon fine silk clothing as upon cheap cotton. I look upon a great thousand-world universe as upon a small nut kernel. I look upon the waters of the Anavatapta Lake as upon oil used to anoint the feet."