佛教四十二章經

1. se + = tr !.y
'lhc Sutra, of l,'orty-tw,o
Secti orrs
--.> ;H
flim;fi rF, -t*tF=iDI"l 1iff ffi
Translated into Chinese from Sanskrit
by
I
KASYAPA MATANGA
I
and
GOBHARANA
tll,i,-i?+i: 4 ,tl ttrnp], I:
l Translatecl into English from the Chinese Version
I
by
UPASAKA CHU CH'AN
TJOHN BLOFELDJ

2. 3l 3l
w+= + {s THE SUTRA OF FORTY.TWO SECTIONS
SPOKEN BY THE BUDDHA
Jointly translated in the Later Han Dynasty by
&tF$Htrffi ' 'trrtffilEl;+ the monks Kasyapa Matanga and Gobharana
from Central India.
When the World-Honoured had become Enligh-
:
ft.4rdiEE "fFE'LE''if{' tened, he reflected thus:-"To abandon desire and
rest in perfect quiefude is the greatest of victories.
Hf,?ftffiiiit' EFAiir,r " ff'Jtiltii;€' K;r1-tffrB To remain in a state of complete abstraction is to
" r ij'dsj'iii
rll' +.{i P-q ;n';i*+id' lfi'li'iF44n1+f, A' overcome the ways of all the evil ones." In the
Royal Deer Park, he e>qpounded the Doctrine of the
Fn/"1;6R .lEFiIV'fi' Fti-ift;frF'ft- ' ;F{4:tlfi' la Four Noble Truths, converting Kaundinya and four
others, and thus manifesting the fmit of the
44Y*h' --FH'l* ; h'1:'6i.;i; ' nf;ltgg41 ' Way. There were freqently monks who voiced their
doulits and asked the Buddha to resolve them,
so the World-flonoured taught and commanded
them, until, one by one, they became Enlightened
and, bringing their hands together in respectful
agreernent, prepared to follow the sacred commands.
1. The Buddha said: "Those who, taking leave of
ffi_H HX;HR their families and adopting the homeless life, know
the nature of their minds and reach to what is
Ill,-3 : fiffitjl.ixzi' f,,;1'L';32(' ft+.lSFE ' fundamental, thus breaking away,(from the pheno-
menal and attatning to) the unphenomenal, are
AA lIDr) "'56=Hfr.1^f itEftffii$',€

3. gl + :- j+ '.!..;
32
THE SUTRA OF 42 SECTIONS
[qtriE41 ' fiFoIf;EiE. called Sramanas. They constantly observe the
two hundred and fifty precepts, entering into and
['lffii€-E 'fr?lf"ftftl?'EBU#.fr ' (+6lf- abiding in per{ect quietude. By working their way
through the four stages of progress, they become
fifio
Arhans, who possess the powers of levitation and
4ffiFEfre I FqNeZi' #f&ffifii+ -Lt^X' transformation, as well as the ability to prolo'ng
their lives for many aeons and to reside or move
r ffifirjffii{ o
about anywhere in heaven or earth. Below them
come the Anagamins who, at the end of a long
J'ffiffiYc# : Wic€)6' --g.-ffi' e[eFFI life, ascend in spirit to the nineteen heavens and
fiEtri a become Arhats- Then come the Sakridagamins
who must ascend one step and be reborn once
1ffit*Yft'tr t'rHft'etE# ' t'rv't,+- ' f€#[o] more before becoming Arhans. There are also the
Srota-apanas who cannot become Arhans wft|l
t6Eix. o
they have passed through nine more rorurds of
birth and death. One who has put a.n end to his
F:dKwA ' finusw#if '6'tE-ffi2J " longings and desires is like a man *ho, having no
further use for his limbs (lit. havine cut off his
limbs), never uses them again."
ffi=H H[6tfiE-# 2. The Sramana who, fu2ying left home, puts
:
Etrt7iVfl# 'W"$,'*4. ' #E'L'
lfrE
an end to his desires and drives arn'ay his lcrngings,
knowing the source of his own mind, penetrates to
the profound principles of Buddhahood. He awakas
m ; i${#iRrtr ' IEISFE ; frtrErr'++' NffiFfrla to the non-phanomenal, clinging to nothing within
and seekins for nothing from without. His mind is
not shackled with dogmas, nor is he enmeshed by
6ffiiifi'{trIf HHF ' AZR l-itrl J o
katma. Pon,lering nothing and doing nothing,
practising noltring and nranifssting nothing, without
passirrg through all the successive stages, he
(nevertheless) r-eaches the loftiest of all. This is
what is nreant by "The Way."

4. THE SUTRA OF 42 SECTIONS ,
Li +: + 3.E
3. The Buddha said: "He who has shorn his locks
H=fr *{etA and beard to become a Sramana and has accepted
lh? z f*twffiX,'ffiFl4f1 'P€E#' the Doctrine of the Way, abandons everything of
worldly value and is satisfied by the food he
*EAM' iaxwF--' E +*€' &lT-ffi ' tE obtains by begging, eating but once a day. If there
o is a tree under which to rest, he desires nothing
nH*.'EAffiffi#'€,WMfr'! else. Longings and desires are what make men
stupid and darken their minds.
4. 'Ihe Buddha said: "There are ten things by
HWg- #HJTEE
which beings do gocd and ten by which they do
lfr-€ : tr*.HUtsF# 'rfv^t+F'& " evil. What are they? Three are performed with
the body, four with the mouth and three with the
[fdj9#€+ ? H= ' tr E[ ' ,H2o H-=A
z
mind. The (evils) performed with the body are
+t. K. Eo aV1r#: ffifi ' #n' ffr;f *E' killing, stealing and unchaste deeds; those with
the mouth are duplicity, slandering, lying and idle
" fr::,#-: ffi' #'ffi " talk; those with the mind are covetousness,
Efrno.*4' 6)lFg)ts' &+Mfi " €L4# angler and foolishness. These ten are not in keeping
with the holy Way and are called the ten evil
practices. Putting a stop to all of them is called
performing the ten virtuous practices."
5. The Buddha said: "If a man has all kinds of
ffiE:H $s!E€# faults and does not regret them, in the space of a
bfri* : fAE^*iE ' mT Hffi' EH'B'S'L'" single heartbeat retribution will suddenly fall upon
him and, as water returning to the sea, will
gENfrLH' {nzkFt?i6i ' MfiWH " #AA':E ' H
Sradually become deeper and wider. (But), if a
man has faults and, becoming aware of them,
W*EF, f'ku4ft+a ' 5FHiHffi ; Isffi&ff'WE changes for the better, retribution will melt away
into nothingness of its own accord, as the danEer
Effi4J O
of a fever gradually abates once perspiration has
set in.
H^H r'HF...[n 6. The Buddha said: "If an evil man, on

5. us+-+!# THE SUTRA OF 42 SECTIONS
ffiE : trsE,lEij+' , fi-tKtrEAL# "' it H+,H. hearing of what is good, comes and creates a
disturbance, you should hold your peace. You must
' Hffi$EH' "'tfr/KtH,.#' ifri Hxl.:ZJ " not angrily upbraid him; then he w-ho has come
to curse you will merely harm himself."
H+H HiE59 7. The Buddha said: "'lhere was one who
heard that I uphold the Way and practise great
lfrV , trAAEiJ€'+iE' tf<f#, ' filflffi benevolence and compassion. On this accunt, he
44. 'ftfi*t7F#i. ,ffifi " FdH : I*DJfF.{ftA' + carne to scold me, but I remained silent and did
not retort. When he had finished scolding me, I
,tTFfn ' rtHffi++J ? #ts : tffiA-l o
said: 'Sir, if you treat another with courtesy and
he does not accept it, does not the courtesy
lfrE , f++,H'fr '*+TNl' +Hf.ffrE' rebound to you?' I{e replied that it does and I
continued: 'Now you have just cursed me and I
ffi+h*..Mw=-MH; HZWM ' *&ff4,#' 'bE
did not accept your curses, so the evii which you
NRMJ O yourself did has now returrred and fallen upon you.
For a sound accords with the noise that produced
i, it and the reflection accords with the form. In the
end there will be no escape, so take care lest you
do what is evil."
grrH EEHF
I
8. The Buddha said: "An evil man may wish
1
to in"iure the Virtuous Ones and, raising his
l#E, ftrAgH#, &iIP;Kffi@' @65 head, spit towards heaven, but the spittle, far
from reaching heaven, will return and descend
x' #heg
l
iEl€EW." #EffiH ' E6EIE' upon himself. An rnruly wind rnay raise the dust,
. HTFEJFI' il'El.idEJ . but the dust does not go elsewhere; it remains to
contaminate the wind. Virtue ca.nnot be destroyed,
while evil inevitably destroys itself."
ffi^H iE6€iE 9. The Buddha said: "Listen avidly to and
lfrE z fffiH€itr' rtrl'#€ ; Tff#€' cherish the Way. The Way rvill certainly be hard
to reach. Maintain your desire to accept it humbly,
4€#tJ o for the Way is mighty indeed."

6. IfrE :
H+fr
gJ+=34t!-*
[ftH.,,fEiE
E}Effif;E
'WZWE' ' {+mFEl<J
r
135 THE SUTRA OF 42 SECTIONS
10. The Buddha said: "Observe those who
bestow (knowledge of) the Way. To help them is
a gfeat joy and many blessingS can thus be
o
obtained." A Sramana asked: "Is there any limit
to such blessings?" The Iluddha replied: ',They. are
l4FlF6Fl : rrlbmE#+J ? like the fire of a torch from which hrudreds and
thousands of people light their owrr torches. The
,
lfrE EHfrn-tEZX'W+6/.-' &DJ'|E (resulting) light eats up the darkness and that
NftW ' *€hF , tl'fBfrsf*.' ffiiis';a/--L " torch is the origin of it all. Such is the nature of
those blessings."
11. The Buddha said: "To bestow food on a
ffi+_H 15ffiffi hr:ndred bad men is not equal to bestowing food
lfrE : I€FF. tr '6frnffi-.#A ; 111r o[re good one. Bestowing food on a thousand
good men is not equal to bestowing food on one
tr€X#,l+ ,6frnffi't?frffi# ; who observes the five precepts. Bestowing food on
ten thousand who observe the five precepts is not
EEEfrffi#H ,6frNffi.1Afft8; equal to bestowing food on one Srota-apana.
Bestowing food on a million Srota-apanas is not
TffitrH,AFEIE' T*Nffi"ffirEA I
equal to bestowing food on one Sakrdagamin.
f"fi +HtrWA' ffiA I
4{r€E*FrJ Bestowing food on ten million Sakrdagamins is
not equal to bestowing food on one Anagamin.
r"fi*ffi FFINE, T{Nffi-FIffiH ; Bestowing food on a hundred miilion Anagamins
is not equal to bestowing food on one Arhan.
fiffifffi F IffiH' 6frnflE-t#Xlfr ; Bestowing food on a thousand million Arhans is
f'ditr {ff,F+fcilfr ' 4rts"FF-.=1t:-.8ffi ; not equal to bestowing food on one pratyeha
Buddha. Bestowing food on ten thousand million
trffi+ffi = ff#ifr , 6lnffi-ffift ' f*ff-' Pratyeka Buddhas is not equal to bestowing food
on one of the Buddhas of the Triple World.
ffiW'ffi#,ZXJ o
lestowinS food or1 a hwrdred thousand million
Buddhas of the Triple World is
bestowing food on one who ponders
not equal to
nothing, does

7. lr nry"l
"l I
q -l =F'.r.* 36
THE SUTRA OF 42 SECTIONS
nothing, practices nothing and manifests nothing."
H+=H S#U'IE 12. The Buddha said: "There are twenty things
which are hard for-human beings:-
lffiE, [Atf:f#: "It is hard to practise charity when one is
poor'
raffifrffinw' "It is hard to study the Way when occtrpying
a position of great authority.
lXHFitrW' "It is hard to surrender life at the approach
of inevitable death.
f#dntz'tLffi' "It is hard to get an opportunity of reading
r++btllfr#*ffi' the sutlas.
"It is hard to be tnrn directly into Bnddhist
l-4.,f6,t#E#' zurror:rrdings.
"It is hardto bear lust and desire (without
f K,&,K:&W, yielding to thenr ).
"It is hard to see something attractive without
[_E f]6*# ' desiring it.
[&tr^[F.#' "It is hard to bear insult without making an
angry reply.
rHryTWiW' "It is hard to have power and not to pay
regard to it.
[fi6+.H,1.#' "It is hard to come into contact with things
and yet remain unaffected by them.
t-H41ffi4*F' "It is hard to study widely and investigate
everything thoroughly.
Thid{tH*F' "[t is hard to overcome selfishness and sloth.
t-6ffi-^F#' "It is hard to avoid making light of not having
studied (the Way) enough.
T,i.fT'F€'#' "It is hard to keep the mind evenly balanced.
[T;ft€tfi#' - "It is hard to refrain from defining things as
beurg something or not being
something.

8. j {
w+ 37 THE SUTRA OF 42 SECTIONS
=+ lg
t-€'#fiffi#' "It is hard to come into contact with clear
perception (of the Way).
[Ji.'H+)E#' "It is hard to perceive one's own nature and
( through such perception) to study the Way.
l-ffi,fLE/#' "It is hard to help others towards Enlightment
according to their various needs.
lfAfrTww' "It is hard to see the end (of the Way)
r#wfitew_l l o without being rnoved.
"It is hard to discard successfully (the shackles
that bind us to the wheel of life and death) as
opportunities present themselves."
H+=fr t"liH€ft 13. A Sramana asked the Buddha: .,By what
method can we attain the knowledge of how to
itflf6'f# : fDjfip]trffi' 4Etr'rilffift' g$f! put a stop to life (in the phenomenal sphere) and
come in contacl u'ith the Way?" The Buddha
€J? answered: "Ry purifying the mind and preserving
the will (to struggle onwards) you can come in
4fr8 tris,1.+ff ' of€E€ " Ef,nBffi" contact with the Way just as, when a mirror is
ffi*EEE ' ffiffiffi-r&'H'4+ffiftJ " wiped, the dust falls off and the brightness remains.
By eliminating desires and seeking for nothing
(else), you should be able to put a stop to life (in
the phenomenal sphere)."
ffi+w* #f"1#t 14. A Sramana asked the Buddha: .,What is
gmdness and what is greatness?" The Buddha
/4FlFnffi , ['l{#€#?'f-dARltJ 7 replied: "'fo follow the Way and hold to what is
true is good. When the will is in conformity with
lNF : ffi)E+trX#'d4$e**l o
the Way, that is greatness."
15. A Sramana asked the Buddha: .,What is
H+frfr ffif"l7]qE 9reat power and what is the acme of brilliance?"
The Buddha answererd: '.To be able to bear insult
ttFlffi'f# , VFI*?rt7 FIXffiEE ? J (without retort) implies great power. He that

9. u:J+="+lL 38 THE SUTRA OF 42 SECTIONS
1fr8 : 6t*,'tqff '#rtnftW'
f K'E=&fi' does not cherish cause fo:: resentment, but rem:rins
calm and firn-r equally (wider all circumstances),
#.#ff,ffi' N'ffi/t€. o,t)',!iiA#' FFffi]H.ffi ' E and who bears all things without indulging in
abuse will certainly be honoured by' men. The
€FHE .^E-Xffi iJ:A+ a' -Yfi YrH' MH
" ' acme of brilliance is reached u'hen the mind is
Tn, ftA'Tfn , *sA6[j]J ' '+t'l-uB' trI;fitE ulterly purged of impurities and nolhing false or
foul remains ( to besmirch ) its purity. When there
f.o
/
ll
.l is nothing, fronr before the fornration of he:rvt n
and earth rurtil now or in any of the ten quarters
of the universe rn'hich you have not seen, heard
and understood; when you have attained to :t
- lsrowledge of everything, that rrray be called
b'rilliance."
H+^H tggf+iH 16. Men who cherish longings and desires :r1-e
those who have not perceir.ed the ray. Just :rs,
ffr-,; , [/Hr€?r( ' -6]LtHh o {;fis:1$7f t if clear water be si:irred up with the hand, none
of those looking into it will perceive their reflections,
*+tr12' *.,Jtl4[' .4SEfJl+'fiE " /..UfrM' so men in whose rninds filth has been stirred r.r1r
by longings and desires rvill not perceive the Way.
Fffi ,,1'ryl6Fl' *t6ti,iE " tk+Wf1 ' H#X- Yor: Sramanas must abandon lorlgings zrnd desires.
tfr." fet{xfl#' :Enl-ERJ o When the filth of longings and desires has been
entirely cleared away, then only will yt_ru be able
to perceive the Way."
H+r;H EE*FF-# 17. The Buddha said: "With th6ss v,,h6 h;1vs
perceived the Wa1', it is thus. Jusl as, when one
ffi;i ,
[Xtr)18#' €${n*];ftl F€rF ' enters a dark house r,r'ith ;r torch, the darknqss is
dissipated and only light remains, so, by studying
4trEFid[ 'TnnAffiE. FiH.E;-* ' ftFXg[d 'm the Way and pe:'cciving the truth, ignorar^ce is
dissipated and insight remarns for ever."
HE'#t4?t.l o
18. The Buddha saicl: "[,I]. Jo.,rtn" inrplies
EH*^H E4F#E thinking of that r,vhich is beyond thought, per{orming

10. -frimTl
I
(
un+:-+!* THE SUTRA OF 42 SECTIONS
lfrE : [gEfiffiAfi' ftMftft 'E.S:; that which is beyond per{ormance, speaking of
that which is beyond words and practising that
a, i^Mwlb'@#)nffi' ts*i#+ !ff*iEHi which is beyond practice. 'lhose rvho can corne up
, )FthFIr{nJ ; *24ffi.' *ZJHH.J " to this, progress, u'hile the stupid regress. 'fhe way
which can be e4prissed in words stops short; there
is nothing n'hich can be grasped. If y'eu are wrong
by so much as the thousandth part of a hair, you
will lose (the Way) in a flash."
ffi+h# ,IFFftM 19. The Buddha said: "Regard heaven and
earth and consider theil impermanence. Regard
lfr=; : r&xfi[, atFH' &BrF' erFfil the world and consider its impermanence. Regard
spiritual awakening as Bodhi. This sort of knowl-
' ffiffi€' EllgfE ; *nft*n#, 'a+iEE*i . edge leads to speedy Enlightenment."
H=+H tfi**E 20. The Buddha said: "You shonld ponder- on
the fact that, though each of the four elements o.l
lfrE z fHAq+ Et' &HH& ' tillstt which the body is made up has a name, they none
of them (constitute any part of) the real self. In
*'*ffit'[.ffi'4fnr.l4.J o
fact, the self is non-existent, like a mirage."
iH=+-H €#*6 21. The Buddha said: "There are people who,
following the dictates of their feelings and desires,
IfrE z F,ffi{Hffi' -*tA#€ '-&f,'*&#' seek to make a narne for themselves, but, by the
hefi ! A1Uffi'A' -rrf7F+its' ffirIWila, ! # time that name r{:sounds, they are already dead.
Those who hunger for a name that shall long be
remembered in the worid and rvho do not study
nnffi6 'EEAEflA '62'rhi*.'fr,qzx, ffilr the Way strive vainly ancl strr.rggle for empty
H'&,J O forms. Just as burning incense, though others
perceive its pleasant smell, is itself being burnt
llP, so (desires) bring the danger of fire which can
trurn up your bodies in .their train.
22. The Buddha said: "Wealth and beauty, to
iF--+=E ffe#?t a man who will not relinquish them, are like a

11. THE SUTRA OF 42 SECIIONS
10 E9+--"gj{E 10
IffiE : trFf . &r{L' /.ZFW ,EAn-llIJ knife covered rvith honey which, even before he
has had the pleasure of eating the honey, cuts the
H*; ,6tr..6.2:{ r zJrf,frr-(Z , HH'ttJfrZi&r.
tongue of th.e child that licks it."
jo 23. 1'he Buddha said: "People who are tied to
their wives, children and hornes are worse off than
H=+=H t+Eri, prisoners. A prisoner will be released sooner or
IfrE : f^#t{*'+' #' '1' E}'rr+I* later, but wives and children have no thought of
betaking themselves o1'f. Why {ear io rid yourselves
immediately of the longing ior physical beauty?
' +tr*Hffit+ZW' ++JffiiAWf,Z# ;{'fi€rt tr (Otheru'ise), )"ou are tanreiy submitLing to the
, H,H,$8,6t 7 frFfift,aZ,E,' ,1.6-H,ft ' WWfr jaws of a tiger and cieliberately allorving yourselves
to drown in the quicksand into -,vhich you have
iM, tfrHr|.;X'E4SrtbFi , HF-hEi€J o fallen, thus meriting the nanie <tf 'simple fellows.'
If you can reach the point ( of abancioning such
H-+EH EffiFFiH things), you will rise frorn the dust and become
Arhans."
lffiE ,
[€h]t]E$.rtt' tuZF}r(. 'Jt'lt.!F 24. The Buddha said: "Or. all longings and
N. XAE-+ ' I;!F=[F] , E'XZ.lr' ' jsifiEFiE desires, there is none stronger than sex. Sex as a
desire has no eclu:il. ltely on the luriversal)
#*.J o
Oneness. No one under heaven is able to becone a
H=+EH '&.^Eh follower of the Way if he accepts dualism.
25. The Buddha said: ',Those who (permit
lffiE ,
tr&tKZ^ , Ttin#;'ln' SlntlfiifJ ' themselves) longings and desires are like a nlan
,x'Hffi+Z,E,J o who walks in the teeth of the wind carrying a
torch. Inevitably, his hands will be burnt.
H=+tiH 7.F:ffilfr, - 26. to gods bestowed the jade girl upon me,
The
hoeing shake rny determination. I said: ,O skin
xrl4tffiaitr'f# ' 'ffi&i#-,*t. i#-;J ,
oag, full of every kind of filthl For what
have you
fHF:*#/ ! ffi4{mF?* !*6Iljj " come here? Go! I do not need you., Then
payed me profound reverence
the gods
xilsfr&' E HliE;r:r " lfrffif/+'itt.' El11:lrllYfc and, as they asked
me to e>pound the Way, I enlightened them
and
lc.R "

12. 11 :,1 + :- "+ !.i 4l
ffi=++H trF?+iH
,
[Jif3r{-H , ttt4/r;k, $'ifr:fiifi '
lll'=;
4 f!6ffiir:' 6f;$/rF, 6€-fi|li$ fnltr^' 6ffi mffi the gods, hindered by floating scurn, nor rots upon
F)i{|" fi6)ffifl ' Ellftttbzk ' iftft ?ff' the way. I am prepared to undertake that such a
piece of wood w-ill certainly reach the sea. If those
who study the Way are not misled by their feelings
and desires, nol disturbed by any scrt of depravity,
' {*'g{EISf$ ' Fi*tib,l ' 'Z'11}'it54ll ' and,, if they earnestly advance towards the un-
phenomenal, I anr prepared to undertake that they
will certainly atl"ain to the Way."
H=+AH tr,SFtrft 28. The Buddha said: "Be careful not to
depend on your own intelligence-it is not to be
$V'i , fi1nnErtrfi:' i/r','Jt4 pjf,i ; [|F;a,rt trusted. 'I'ake care not to come in contact with
physical attractions-such contacts result in calami-
$r_r @rgr, t1 f.I ! lj'r'lJ tl ; 1li i!
i'i li{: i+. rj, ) I }' I F;1 i k7e. ties. Only when yon have reached the stage of
J
ll o Arhan can you depend on your own intelligence."
29. The lluddha said: "Take care to avoid
looking on the beau'Ly of women and do not
ffi=+^H rEHHfe
converse with thern. If you do (have occasion to)
lfrE ,
F'lfthtfrkg,, TJFti*F;f " -tiwlf,t converse with them, control the thoughts which
run through your minds. When I was a Sramana
{' ' ffirE,1,.,fff, : trtFi|fl ,lH]'rifrttt ' HfnS*' and came in contact rvith the impure world, I was
like the lotus rvhich remains unsullied by the mud
, Zi€i,ER. 'fflX{#{nf* ' !<#AEWr , ,J,-*hn (from which it grows). Think of old w-omen as of
ff, ttr#fu+ ; +EW,L. ' ,H.iffiXhft:l o your nothers, of those older than yourselves as of
yoru elder sisters, of those younger than yoursel-
ves as of your younger sisters, and of very young
ones as your daughters. Dwell on thoughts
of

13. ,W"l
I
'f
12 u:r+=-{!#. 42 THE SUTRA OF 42 SECTIONS 12
Enlightenment and banish all evil ones."
ffi=+H aTAiEEF 30. The Buddha said: "Those who follou. the
Way are like straw which must be preserved from
lfrE , trti1$i6A' ' frnffi#'H' Xry.lrAW' fire. A follower of the Way lvho experiences desire
must put a distance between hinrself and (the
iiJAtr.d( ' 'il,"#iLZ.J " object of his) desire."
ffi=+-# ,L'F6fF* 31. The Buddha said: "There was one who
indulged his sexual passions unceasingly but who
4fr8 , s]:' 'diHffiH ' lfraHZ
[E^,l,8ffi,.6 wished, of his own accord, to put an end to his
evil actions. I said to him: 'To put a slop to these
Pf : t-#ffi4$ '6frnW'L' ! 'L'f[Ag 'thE# evil actions w-ill not be so good as to put a stop to
JL , 'lfr#hlr,E ; 4[,L.6rh ' ffiliK;.:'fFlftj 7 (the root of the evil) in your mind. The mind is
like I(ung Ts'ao. If Kung'fs'ao desists, his followers
[frtr'-rk4B '
will stop also. If rnental depraviLies continue, whaL
[ffiAtltff' is the use of putting an end to evil actions?' I then
repeated this verse for him: 'IJe-sire springs from
HDJ,E.I&4. ;
your thoughts. 'lho'.rghl springs from discernment
1,L,6'J,{.rffi' ( of matter). Vhen the two minds are both
stilled, there is neither forin nor action., I added
)F&7)rllti " J that this verse rtuas first spoken by Kasyapa
Iffi€ trrlt'fEEt!*try#J o Buddha."
32. The Buddha said: "The sorrows of men
ffi=+=H #Etft;fi come from their longings and desires. Fear comes
ffiE , lul lit4::ffHE ' 1E*"4:W' HBtrt
from these sorrows. If freedom from desire is
attained, what (cause for) grief and fear rnill
*, FI6 ? ,fn],iiri ? Jl remain?
33. The Buddha said: ',Those rvho follow the
ffi=+=H AEEffiE Way are like one who has to fight ten thousand
and who, putting on his armour, steps out
affiE, f*triE#i' P;4n-A94'SAHI ; & gate. His thoughts may be timorous of the
and his
resolution weak, or he may (even) get
sfiHFl , H&I*tq' 4+E6lfriiB ' El+6HlffirL ' half-way

14. 13 w+:+-3.s 43
43 THE SUTRA OF 42 SECTIONS
4a5ffiEfffi ; DP5gitr, JHHE&fSS,I'.' lffi#tr to the battle-ground and then turn round and flee.
join battle and be slain. On the
.f*gairir., he may
ffi'TEBfr#.' ('fuiffif'H 'm4+ERJ " other hand, he may gain the victory and return.
'"I}1re Sramana who studies the Way must have a
resolute mind and zealously build up his courage,
fearing nothing that lies before him and destroying
all the demons (of temptation that stand in his
say), that he may obtain the fruit (of diligently
studying) the Way."
SH=+EH E+{+iH 34. One night, a Sram.anu was intoning "The
Sutra of the Teachings Bequeathed by Kasyapa
il i4f l&;fi )e*'f#€&ffi , S,L'7"F*,,E''Hd( Buddha." The sound of his voice was mournful,
I
iB. dtF62s : Ftktralr& ' g€fd*J ? for he thought repentantly of his back-slidings,
born of desire. The Buddha asked him: "What did
SIE : F€LH+J o you do before you became a monk?" "I used to
lfrE z like playing the lute," he replied. "What happened,"
I
Ffrffi{nfd?J
said the Buddha, "whetrr you loosened the strings?"
SIH : [T'184J o
"They made no sound." "And when you pulled
them taut?" "The sounds were brief." ',And how
trftf;r4rtFlJ ?
was it when they were neither taut nor loose?"
stE : [HfrEieJ o
"Then all the sorurds were normal" replied the
Sramana. To this the Buddha said: ..It is the
r##4+tr4nfdJ ? same with a Sramana studying the Way. If his
$1H : trF&E*4J . mind is properly adjusted, he can attain to it, but
if he forces himself tow.ards it, his mind will
:
I
lfrE tr/4Fl4iEls*,,1.#=EEi6' itrEj4i become weary and, on account of the weariness of
his mind, his thoughts will become irritable. With
4 ; ft:tr+?+' *glJBIE , XH#tr'HEI"J&'lili
I
such irritable thoughts, his actions will retrogress
and, with such retrogression, evil will enter his
, HH&IH 'flEIJE* , FflrE[lE ' #'X'rtn*' mind. But if he studies quietly and happily, he uill
48ffiS3*'ff6ft,tJ . not lose the Way."

15. t4 ulJ + 1+ ls 44 THE SUTRA OF 42 SECTIONS 1.1
35. The Buddha said: "If a man smelts iron
ffi=+frH ffi.$HAE
trntil all impurities have been eliminated (before
;tfr-- , [fiAfft$ff '*itP-FL*F; ' **gFffifl ; proceeding to) make implements with it, the
isrplements will be of fine quality. If one who
siEZ.A , *'L,fiik 'f:Eltir5-ir+4J o
studies the Way first purges his heart of all foul
influences, his actions will then become pure."
36. The Buddha said: "It is hard for one to
H=+^H E$Sl€ffi
leave the grosser forms of incarnation and be born
/tfr; : [,tE'fi:F,qrE'4$f$AfE ; a human being.
"It is hard for such a one to escape being a
ren4+ffi^.,*kltHHE ;
woman and be born a man.
"It is hard for such a one to be born with all
rw4.+Rry, xfRfitfE ;
his organs in perfect condition.
trxfFerF ' H+F!*F; "It is hard for such a one to be born in
Chima.
trCt4.+tr ' 'fdiffit!:FE ; "It is hard for such a one to be born directly
into Buddhist surrorurdings.
|,WIBffiffi ':EiE#*F; "It is bard for such a one to come in contact
with the Way.
fffi4+s)tr, ${ffi,11.ff ; "It is hard for such a one to cultivate faith
in his mind.
trgjfqF'1.' &#f,?'L'*F ;
"It is hard for such a one to attain to the
vefr##'&.'L" Ml4ffiffifFi o Bodhiheart.
"It is hard for such a one to attain to (the
state where) nothing is practised and nofhing
manifested."
37. The Buddha said: "A disciple living thou-
ffi=++H e*iEiH sands of miles away from me will, if he constantiy
lnerishes and ponders on my precepts, attain the
lfrE f'f#+BSE -W+ s-''IHABIt "Y-'.+ !ruit (of studying) the Way: but one who is in
tmmediate contact with me, though he sees me
HR. EA++i' &EffiJilE' T)lffig:fi ' WT'4'i

16. 15 te + :- j4 !:i THE SUTRA OF 42 SECTIONS
iEJ o constantly, will ultimately fail to do so if he does
not follow my precepts."
H=*rH *,:elH;fi. 38. The Buddha said to a Sramana: ,,How
?#ts: [Sn lmg is the span of a man's life?" .,It is but a few
Iffif,tDn: fAfi&#FfiJ days," was the answer. The Buddha said: .,you
Hi "I#V: [T-.&*r'6"J',rY6"WP1 z tr/ have not understood," and asked another Sramana,
who replied: "It is (like) the time taken to eat (a
ftr#fdJ ?ffs: I€E€FfiJ "lfrE: [?* silgle meal.") To this the Buddha replied in the
same way and asked a third: "How long is the
*sitrj "'&Y6*'tbYl : fAfttr#ffiJ ? #in ' span of a man's life?" "It is (like) the time taken
fFfryffii " IffiE : fi+sft ! +*riE e ! J by a (single) breath," was the reply. ..Excellent,"
said the Buddha, "You understand the Way.,'
ffi=+JLH #iFtrE 39. The Buddha said: "Those who study the
Way of the Buddha should believe and follow all
llFE ,
[€i#iE# 'lfrDiA:# ' ffffiE]lF " that is said by the Buddha. Just as, when you eat
honey (you find that), every drop of it is sweet,
#;frnft:ti., 4'ts8il11 ' E#g4imi ' so is it with my words."
HE+H i-tlE#'L' 40. The Buddha said: '.A Sramana studying
the Way should not be as an ox turning the mill-
l
lfrE z fii4t'lfr:tr',WhnW'F, h&Ett€, stone which, though it performs the necessary
actions with its bo{V, does not concentrate on
,L'rE64r ; ,L'il#tl, 4F]fllflttsJ ! them with its mind. it tiru Way is followed in the
I mind, of what use are actions?"
I
HW+_H E,L.H6i 41. The Buddha said: ..Those who follow the
Way are like an ox bearing a heavy load and
lfr:i , f*f'3i6# 'frntRF- "='ffWW+ ' walking throWh deep mud. It feels so weary
that
I
it does not dare to look to left or right and, only
,Etffi7fffiFr-frfftRffi; HElElBitr' ZFJffi,H' " Wf1 @ emergiqg from the mud, can it revive itself
by
resting. A Sramana should regard
H'ffi,,[r:'ff(, ElABitr , E,D',ft€ 'EJft-E*J " feelings and
desires more seriously than
(th; ;; regaras) the
mud. Only by controlling his mind
and thinking of

17. 16 r.] +: +- .{g 46 THE SUTRA OF 42 SECTIONS 16
the Way can he avoid sorrow."
ffiw+=# iESfin 42. The Buddha said: "I look upon the state
of kings and princes as upon the dust which blows
affiE [EfflIEZ4i' 4niEKE ; frE+T through a crack. I look upon ornaments of gold
arrd jewels as upon rubble. I look upon garments
2H.' frn E-W ; ttfuftil#ZE&.' lnfiit ffi ; frEltfJF of the finest silk as upon worn-out rags. I look
; frn,F4ffii&t!, fin4.LiH ; frEtr{-€Fl upon a major chiliocosm as upon a small nut. I
' ln*;-"'{f look upon the Anavatapta as upon oil for smearing
' frni1R*; frEffi_t.* ' frn*#ffi ; frEd$H' {n the feet. (On the other hand), I look upon expedient
methods (leading to the truth) as upon spending
ERBII+ ; ilEilHt 'rtnlaffifi; frF,'7tr# '*n89ffi heaps of jewels. I look upon the supreme vehicle
as upon a dream of abrurdant lvealth. I look upon
the Buddha's Way as rlpon all the splendours
4L' {Hnffifi o which confront the eye. I look upon dhyana
meditation as upon the pillar of Mount Sumeru.
I look upon Niruana as upon waking at daybreak
from a night's sleep. I look upon heresy erected as
I
upon six dragons dancing. I look upon the universal,
impartial attitude (of a Buddha) as upon the
I Absolute Reality. I look upon conversion (to the
IVay) as upon the changes undergone by a tree
(due to the action of the) four seasons.