The Sutra of Forty-Two Chapters佛說四十二章經

(The Buddha Speaks the Sutra 1 of Forty-two Chapters)

Translated into Chinese by Kashyapa-matanga and Gobharana of the Later Han Dynasty 2

Introduction

In the year of 67 C.E., at the special invitation by Emperor Ming of the Later Han Dynasty, two Indian Buddhist masters from India, Kashyapa-matanga and Gobharana, arrived at Luoyang (洛陽), China. Five years before their arrival, in 62 C.E., Emperor Ming had dreamed that a golden man flew into his palace. The next day he consulted his advisor who told the emperor that must be the sage Buddha. In 64 C.E. a delegation was sent to India to seek the Buddhadharma.

Kashyapa-matanga and Gobharana came with white horses, bearing precious sutras, Buddha statues, and relics. The emperor built them a monastery – the very first Buddhist monastery in all of China, aptly named The White Horse Monastery (白馬寺). There they undertook the great task of translating The Sutra of Forty-Two Chapters – the first Buddhist text translated into the Chinese language.

In the Sutra there are aspects of Theravada and Mahayana; expedient means and ultimate reality; gradual cultivation and sudden enlightenment. Even more importantly, all of the various teachings in the Sutra of Forty-Two Chapters are ultimately one single vehicle pointing to one single goal – enlightenment.

Today one can go on a pilgrimage to the graves of these two great Buddhist masters in the ancient White Horse Monastery in Luoyang, China. Generations of Buddhists are forever indebted to Venerable Kashyapa-matanga and Venerable Gobharana for this monumental scripture.

Translated into Chinese by Kashyapa-matanga and Gobharana of the Later Han Dynasty

Prologue

Having attained Buddhahood, the World Honored One reflected:  To abandon desire and be immersed in stillness is the supreme Way. Abiding in profound samadhi, one subdues all evil. The Buddha turned the Dharma Wheel of the Four Noble Truths at Deer Park, and led Kaundinya and four others to attain the fruit of the Way. There were also bhiksus who had various questions and implored the Buddha for guidance. The World Honored One taught and directed each one to enlightenment. Joining their palms with reverence and promise, they complied with the Buddha’s noble instructions.

Chapter 1: Renounce the Secular Life and Attain the Fruit of Arhatship

The Buddha said, “Those who take leave of their families, and renounce the secular life, who know their mind, penetrate to its origin, and understand the unconditioned Dharma, are called shramanas. By always observing the 250 precepts, being pure and unblemished in their conduct, and practicing the Path of the Four Truths, they then become arhats. Arhats possess the powers of levitation and transformation. Their lives may span many kalpas, and they can move heaven and earth. Prior to arhats are the non-returners. At the end of their lives, conscious spirits of the non-returners will ascend above the nineteenth heaven, where they will attain arhatship. Prior to non-returners are the once-returners, who ascend to the heavens and return to earth at most once before they become arhats. Prior to once-returners are the stream-enterers, who go through birth and death at most seven times before attaining arhatship. Once desire and lust are eradicated like severed limbs, one will never use them again.”

Chapter 2: No-mind Is the Way

The Buddha said, “Those who renounce the secular life to become shramanas e radicate desire and lust, recognize the source of their own mind, penetrate the profound doctrine of the Buddha, and awaken to the unconditioned Dharma. With nothing to gain from within and nothing to seek from without, their minds are not attached to the Way, nor do they accumulate karma. With no thought, no action, no cultivation, and no attainment, they transcend the successive stages and reach the loftiest state of all. This is called the Way.”

Chapter 3: Desire Makes People Foolish

The Buddha said, “Those who shave their head and beard to become shramanas and cultivate the Dharma of the Way should renounce worldly possessions, be content to beg for alms, and take only what is needed. Eat one meal a day before noon, pass the nights beneath trees, and be vigilant not to desire more, for desire and lust are what make people foolish and deluded.”

Chapter 4: The Ten Evils and Ten Virtues

The Buddha said, “In sentient beings, ten actions are virtuous and ten are evil. What are they? Three pertain to the body, four to the mouth, and three to the mind. Killing, stealing, and sexual misconduct pertain to the body. Malicious, abusive, false, and frivolous speech pertain to the mouth. Envy, anger, and ignorance pertain to the mind. These ten deeds, known as the ten evils, are not in accord with the Noble Way. To renounce the ten evils is to practice the ten virtues.”

Chapter 5: Reducing the Severity of Offenses

The Buddha said, “If a person with many faults fails to repent and cease immediately the thoughts that cause harm, his offenses will consume him, just as waters return to the sea which becomes ever deeper and wider. If a person with faults realizes his errors, corrects his actions and cultivates virtue, his offenses will naturally dissolve, just as sweating enables a sick person to recover gradually.”

Chapter 6: Tolerance without Resentment

The Buddha said, “When a malicious person hears about goodness and intentionally comes to provoke trouble, you should restrain yourself; do not be angry or reprimand him. Evil deeds will fall back upon the evil-doer.”

Chapter 7: Evil Deeds Return to the Doer

The Buddha said, “Someone came to insult me upon hearing that I uphold the Way and practice great benevolence. But I kept silent and did not respond. After he had stopped, I asked him, ‘If you bring someone a gift and he does not accept it, does the gift remain with you?’ ‘It does,’ he replied. The Buddha said, ‘Now you insult me, but I do not accept it; this insult will only bring yourself harm. Just as echo follows sound and shadow trails form, there is no escape. Be vigilant to do no evil.’”

Chapter 8: To Fling Dust into the Wind

The Buddha said, “An evil person who harms a sage is like one who spits toward the sky. The spit does not reach the sky, but falls back on himself. When one flings dust into the wind, the dust does not hit others but is blown back on himself. The sage cannot be harmed; evil actions will inevitably destroy the doer.”

Chapter 9: Knowledge and Practice

The Buddha said, “For those who accrue extensive knowledge of the Way, becoming enamored with it, the Way is difficult to attain. For those with unwavering resolve in following the Way, the Way is great indeed.”

Chapter 10: Joyfully Aid Others in Giving

The Buddha said, “When you see others practicing dana and joyfully aid in their efforts, you gain great blessings.” A shramana asked, “Will these blessings ever be exhausted?” The Buddha said, “It is like thousands of people who light their torches from the flame of a single torch, to cook food and dispel darkness, yet the original flame is undiminished. So it is with these blessings.”

Chapter 11: Fields of Blessings

The Buddha said: “It is better to offer food to a single virtuous person than to one hundred evil people.

“It is better to offer food to one who observes the Five Precepts than to one thousand virtuous people.

“It is better to offer food to one stream-enterer than to ten thousand who observe the Five Precepts.

“It is better to offer food to one once-returner than to one million stream-enterers.

“It is better to offer food to one non-returner than to ten million once-returners.

“It is better to offer food to one arhat than to one hundred million non-returners.

“It is better to offer food to one pratyekabuddha than to one billion arhats.

“It is better to offer food to one of the Buddhas of the three periods of time than to ten billion pratyekabuddhas.

“It is better to offer food to one of ‘no thought’, ‘no abidance’,

‘no cultivation’, and ‘no attainment’ than to a hundred billion Buddhas of the three periods of time.”

Chapter 12: Twenty Difficulties in Cultivation

The Buddha said, “People have twenty kinds of difficulties:

“It is difficult for the poor to practice dana.

“It is difficult for the rich and eminent to practice the Way.

“It is difficult to renounce life when facing death.

“It is difficult to encounter the Buddhist sutras.

“It is difficult to be born in the age of a Buddha.

“It is difficult to subdue desire and lust.

“It is difficult not to covet what one likes.

“It is difficult to face humiliation without anger.

“It is difficult to have power and not abuse it.

“It is difficult to face situations with a detached mind.

“It is difficult to master vast areas of knowledge.

“It is difficult to extinguish self-conceit.

“It is difficult not to belittle those who are unlearned.

“It is difficult for the mind to act with impartiality.

“It is difficult not to gossip or be judgmental.

“It is difficult to meet the right, learned teacher.

“It is difficult to see one’s original nature and practice the Way.

“It is difficult to guide beings appropriately to liberation.

“It is difficult to be unperturbed by circumstances.

“It is difficult to master the expedient means of the Way.”

Chapter 13: Questions about the Way and Past Lives

A shramana asked the Buddha, “What enables one to know past lives and to attain the supreme Way?” The Buddha said, “By purifying your mind with unwavering resolve, you will attain the supreme Way. It is like polishing a mirror; when you remove the impurities, brightness is revealed. By eradicating desires and seeking nothing, you will gain knowledge of past lives.”

Chapter 14: Virtue and Greatness

A shramana asked the Buddha, “What is virtue? What is greatness?” The Buddha said, “To practice the Way and abide by the truth is virtue. When your will is one with the Way, that is greatness.”

Chapter 15: Tolerance and Purification

A shramana asked the Buddha, “What is great power? What is the brightest light?” The Buddha said, “Tolerance under insult is great power, because it harbors not hatred but peace and fortitude. Those who are tolerant are free from evil and will be honored by others. When the mind is utterly purged of defilements, it is pure without blemish or filth; that is the brightest light. From before the formation of heaven and earth, and through the present, there is nothing in the ten directions that one does not see, hear, or know— this all inclusive wisdom is indeed brightness.”

Chapter 16: Renounce Desire to Attain the Way

The Buddha said, “Those who harbor desire and lust cannot see the Way. When our hands disturb clear water, none who gather beside it can see their reflections. Similarly, when people are aroused by desires, their minds are so muddled they cannot see the Way. You shramanas should renounce desire. When desire and lust are purged, the Way will manifest itself.”

Chapter 17: Light Dispels Darkness

The Buddha said, “Seeing the Way is like entering a dark room holding a torch; darkness dissipates and light alone remains. When you follow the Way and see the truth, ignorance vanishes and enlightenment always remains.”

Chapter 18: The No-mind Doctrine

The Buddha said, “My doctrine is to be mindful of no-mind, to act with non-action, to speak the inexpressible, and to cultivate non-cultivation. Those who understand this are close to the Way; those who are confused are far from it. The Way is beyond speech and conception, and nothing can constrain it. To miss this point by a hair’s breadth is to lose the Way instantly.”

Chapter 19: Meditate on the Illusive and the Real

The Buddha said, “Observe heaven and earth and contemplate impermanence. Observe the world and contemplate impermanence. Seeing one’s awareness is bodhi. With this understanding one swiftly attains the Way.”

Chapter 20: The Self Is Empty

The Buddha said, “One should be mindful of the four great elements of the body. Each of them has a name, but an intrinsic self cannot be found. Since the self is empty, it is illusory.”

Chapter 21: Seeking Fame Consumes the Person

The Buddha said, “People follow their desires to seek fame. By the time fame is achieved, the body has fallen apart. Craving for lasting worldly fame instead of learning the Way, we wear out the body with futile efforts. Like a burning incense, its body is turning to ashes as people smell its scent— be aware, the imminent fire will consume you.”

Chapter 22: Wealth and Lust Bring Suffering

The Buddha said, “People are reluctant to renounce wealth and sex. These are like honey on a knife’s blade, which is not enough to appease one’s hunger, yet a child who licks this honey is in danger of cutting his tongue.”

Chapter 23: The Family Is Like Prison

The Buddha said, “Men are bound to their wives and homes more than the confinement of a prison. One may be released from prison, but a wife has no desire to let go. How dare one be reckless and indulge in passion and lust! Although they are as dangerous as the tiger’s jaws, people yield willingly, throwing themselves into the mire and drown. That is why they are called ordinary beings. Those who break free from this prison can transcend all defilements to become arhats.”

Chapter 24: Sexual Desire Hinders the Way

The Buddha said, “There is no desire more powerful than sex; sex as a desire has no equal. Fortunately, there is no other like it. If there were, no one in the world would be able to cultivate the Way.”

Chapter 25: The Fire of Lust Consumes the Body

The Buddha said, “People who succumb to lust are like those who walk against the wind holding a torch; they will surely burn their hands.”

Chapter 26: Deva Tempts the Buddha

Wishing to corrupt the Buddha, the deva offered him beautiful maidens. The Buddha told them, “Skin-bags filled with filth, why are you here? Begone! I have no use for you.” The heavenly demon was filled with respect and asked the Buddha the meaning of the Way. The Buddha instructed him whereupon he attained the fruit of stream-enterer.

Chapter 27: Logs in the Stream

The Buddha said, “Those who cultivate the Way are like logs in a stream, following the current. If they are not grounded on either shore, gathered by men, intercepted by demons or spirits, caught in whirlpools, and they do not decay, then I guarantee that these logs will reach the ocean. If those who follow the Way are not blinded by sensual desires, led astray by evil influences, and are diligent yet empty of effort, then I guarantee that they will attain the Way.”

Chapter 28: Be Wary of the Unbridled Mind

The Buddha said, “Be wary of trusting your own mind, for it is deceptive. Be wary of situations that may incite lust, for those will lead to disaster. Once you have attained arhatship, you can trust your own mind.”

Chapter 29: The Right Way to Counter Lust

The Buddha said, “Be wary and refrain from looking at women or speaking with them. If you do, be righteous in thought and contemplate: ‘I am now a shramana living in an impure world. I should be like the lotus flower, unsullied by mud.’ You should regard elderly women as your mothers, those older than you as your elder sisters, those younger than you as your younger sisters, and the little ones as your children. Resolve to liberate them all, thereby extinguishing impure thoughts.”

Chapter 30: Avoid the Fire of Desire

The Buddha said, “People who cultivate the Way are like those who carry hay; they should avoid fire. Cultivators of the Way must keep their distance from desires.”

Chapter 31: A Still Mind Extinguishes Lust

A man plagued with incessant lust wished to castrate himself. The Buddha told him, “Rather than castrate yourself, you should curb your mind. The mind is like a commander; when the commander halts, so will his subordinates. If you cannot cut off lascivious thoughts, what is the use of castrating yourself?” The Buddha recited the following verse:

  • Desire arises from thinking,
  • Thinking arises from conception and discernment.
  • When both aspects of the mind are still,
  • There is neither form nor action.

The Buddha said, “This verse was spoken by Kashyapa Buddha.”

Chapter 32: Desire Leads to Fear

The Buddha said, “Fear arises from worry, and worry arises from craving and desire. If you abandon desire, what fear or worry could you have?”

Chapter 33: Perseverance in Spiritual Battle

The Buddha said, “One who practices the Way is like a single person battling against ten thousand. Donning his armor and leaving home, his will may weaken, he may retreat halfway, he may be killed in combat, or he may return victorious. When shramanas follow the Way, they should be resolute, diligent, and valiant; not fearing what challenges lie ahead, they destroy all demons and attain the Way.

Chapter 34: Dharma of the Middle Way

One night a shramana was reciting the Sutra Bequeathed by Kashyapa Buddha. His tone was woeful and tense. Plagued by doubts, he thought of abandoning the monastic life. The Buddha asked him, “What did you do when you were a householder?” He said, “I was fond of playing the lute.”The Buddha asked, “What happens when the strings are too loose?” He replied, “There is no sound.” “What happens when the strings are too taut?” He replied, “The sound is discordant.” “What happens when the strings are neither too loose nor too taut?” He replied, “All the sounds are in harmony.”

The Buddha said, “It is the same when a shramana is practicing the Way. If his mind is properly tuned, he will attain the Way. If he pursues the Way too impetuously, his body will be weary. If his body is weary, his mind will be vexed. If vexations arise, his practice will regress. If his practice regresses, his faults will increase. However, if he remains pure, serene, and joyful, he will not lose the Way.”

Chapter 35: Expel Defilements and the Mind Becomes Pure

The Buddha said, “When a man forges iron, he removes impurities to make tools of the finest quality. When those who follow the Way expel defilements from their minds, their deeds will be pure.”

Chapter 36: Stages to Non-Attainment

The Buddha said:

“It is difficult to ascend from the three wretched destinies and be born as a human being. “

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

“Even as a man, it is difficult to have all six senses complete. “

“Even without physical or mental impairment, it is difficult to be born in the middle country. “

“Even in the middle country, it is difficult to be born at the time of a Buddha. “

“Even at the time of a Buddha, it is difficult to encounter the Way.”

“Even having encountered the Way, it is difficult for one to generate sufficient faith.”

“Even with faith, it is difficult to bring forth the bodhi mind. “

“Even with the bodhi mind, it is difficult to realize non-cultivation and non-attainment.”

Chapter 37: Be Mindful of the Precepts

The Buddha said, “If disciples thousands of miles away from me are mindful of my precepts, they will surely attain the fruit of the Way. If those who are by my side and see me constantly do not uphold my precepts, they will never attain the Way.

Chapter 38: The Impermanence of Life

The Buddha asked a shramana, “How long can one be sure of staying alive?” “A few days,” was the reply. The Buddha said, “You do not know about life.” He asked another shramana, “How long can one be sure of staying alive?” “The length of a meal,” was the reply. The Buddha said, “You do not know about life.” He then asked another shramana, “How long can one be sure of staying alive?” The reply was “A single breath.” The Buddha said, “Well said, you know about life!”

Chapter 39: The Dharma Is Like Honey

The Buddha said, “Students of the Buddha’s Way should have faith in and comply with all that the Buddha says. It is like honey, sweet from the surface to the middle. So it is with my sutras.”

Chapter 40: Ox Turning a Millstone

The Buddha said, “Shramanas who practice the Way should not be like oxen turning millstones; although their bodies follow the path, their minds do not. If the mind follows the Way, what need is there to labor on the path?”

Chapter 41: A Steadfast Mind

Frees One from Desire The Buddha said, “One who practices the Way is like an ox that carries a burden through a mire. Although very tired, the ox dares not look to the right or to the left; he cannot rest until he gets out. You shramanas must look upon sensual desires as worse than a filthy mire. Being steadfast and mindful of the Way, one can avert suffering.”

Chapter 42: Seeing the Illusions of the World

The Buddha said:

“I look upon positions of nobility as dust drifting through a crevice.

“I look upon treasures of gold and jade as mere rubble.

“I look upon garments of fine silk as worn-out rags.

“I look upon the universe as a small haritaki fruit.

“I look upon the water of the Anavatapta Lake as oil applied to the feet.

“I look upon expedient means as a cluster of imaginary jewels.

“I look upon the supreme vehicle as a dream of gold and silk.

“I look upon the Buddha Way as a flower in the air.

“I look upon samadhi as the great pillar Mount Sumeru.

“I look upon nirvana as being awake both day and night.

“I look upon deviancy and orthodoxy as six dancing dragons.

“I look upon the doctrine of impartiality as the absolute ground of reality.

“I look upon the flourishing of the teaching as a tree in four seasons.”

Having heard the Buddha’s discourses, the great bhiksus joyfully accepted and followed the teaching.

The Sutra of Forty-two Chapters


1 sutra(Sanskrit)佛經. A Buddhist scripture containing the dialogues or discourses of the Buddha.

2 Later Han Dynasty (25 – 220 C.E.) 35 years after the demise of the Former Han Dynasty (206 – 8 B.C.E., also known as Western Han), a relative of the imperial family re-established Han with Luoyang as the capital, (east of Chang An, the former capital), which was also known as the Later (Eastern) Han Dynasty. It was during the rein of the second emperor, Han Ming Di (漢明帝), circa 70 C.E., that Buddhism was brought to China by two Indian Buddhist Masters, Kashyapa-matanga and Gobharana, who also translated the Sutra of Forty-Two Chapters into Chinese.

3 the World Honored One. Bhagavan (Sanskrit). One of the ten honorable titles (十號) of Shakyamuni and all other buddhas. The ten titles are (in Sanskrit and Chinese):

Tathagata (如來): Thus Come One (one who comes from the Truth); Thus Gone One; One who Neither Comes nor Goes

Arhat (應供): One who is (1) worthy of offering, (2) killer of thieves – Arhat has killed the thieves of afflictions and defilements, and (3) free of future rebirths

Samyak-sambuddha (正遍知): Rightly Enlightened, one who knows the whole truth

Vidya-carana-sampanna (明行足): Perfect in Wisdom and Action

Sugata (善逝): Well-Gone (a good death)

Lokavid (世間解): Knower of the World

Anuttara (無上士): The Unsurpassed One

Purusadamya-saratha (調御大夫): The Tamer

Sasta devamanusyanam (天人師): Teacher of Heavenly and Human Beings

Bhagavan (世尊or薄伽梵): World Honored One

4 desire. Here it refers to all levels of attachment to worldly phenomena which are the cause of suffering.

5 stillness. A state of mind in absolute peace and serenity.

6 samadhi (Sanskrit). A highly concentrated state of mind achieved by meditation.

7 evil. To subdue all evil means to overcome all demons who try to block one’s practice.

8 Dharma Wheel. A Buddhist emblem. Dharma, the Buddha’s teaching, is likened to a wheel because it can crush illusions and ignorance. To turn the Dharma Wheel is to spread the Buddha’s teachings.

9 the Four Truths. Refers to The Four Noble Truths, the foundation of the Buddha’s teaching. They are: (1) the truth of suffering, (2) the truth of the cause of suffering, (3) the truth of the cessation of suffering, and (4) the truth of the path that leads to the cessation of suffering.

10 Deer Park. The place where the Buddha delivered his first sermon to the five bhiksus. It is in Sarnath near Varanasi, long considered a Buddhist holy place in India.

11 Kaundinya. The first disciple of Shakyamuni Buddha to become enlightened and one of the first five bhiksus that followed the Buddha.The other four are Bhadrika, Vaspa, Mahanama, and Ashvajit.

12 the Way. The truth, or the path of awakening to the truth, the path to Buddhahood.

13 bhiksu (Sanskrit). An ordained monk who has renounced home life to seek enlightenment; he observes celibacy as well as 250 precepts defining the conduct of a monk. The female equivalent is called bhikshuni.

14 enlightenment. “Bodhi” in Sanskrit, means awakening. An enlightened person is awakened to the truth, the ultimate nature of reality. There are many levels of enlightenment, the highest being Buddhahood.

15 renounce the secular life. Means to leave the secular home life to become a monk or a nun. In addition, it also means 1) to leave the home of the five skandhas(form, feeling, conception, volition, and consciousness), that is, to identify the five aggregates as the ‘false’ self; 2) to leave the home of klesas (greed, anger, and ignorance) or afflictions; and 3) to leave the home of samsara, that is, the home of the endless cycle of birth and death.

16 unconditioned. The world as perceived by ordinary people are conditioned which leads to suffering. The enlightened beings are able to transcend the conditioned existence and arrive at the unconditioned shore which is to attain nirvana.

17 unconditioned Dharma. To understand the unconditioned Dharma is to realize nirvara. See ‘unconditioned’.

18 shramanas (Sanskrit). Monks. Shramanas diligently cultivate precepts, samadhi, and wisdom, striving to eradicate greed, anger, and ignorance.

19 250 precepts. The full set of guidelines of conduct that fully ordained Buddhist monks must observe.

20 arhat (Sanskrit).A Buddhist saint who has realized emptiness, having eradicated all afflictions. An arhat is no longer subject to death and rebirth.

21 power of levitation and transformation. One of the six supramundane powers possessed by an arhat. The other five are clairvoyance, clairaudience, telepathy, knowledge of past lives, and knowledge of having ended all defilements.

22 kalpa. A kalpa is a very long period of time. Formally, a large kalpa is a cycle of the universe, which consists of four stages: birth (of the universe or a “buddha world”), stability, disintegration, and void.

23 non-returner or anagamin. The third stage of arhatship. A non-returner has eradicated all defilements of the Desire Realm and thus will never be born in that realm again.

24 Nineteenth heaven. Heaven in the Realm of Form which is above the Realm of Desire. There are nineteen heavens in the Realm of Desire and Realm of Form. A non-returner ascends above the Nineteenth heaven to reside in one of the five celestial planes of the Saint.

25 once-returner or sakridagamin. The second stage of arhatship. A once-returner has not completely eradicated the defilements of the Desire Realm and thus has to undergo one more human re-birth.

26 stream-enterer or srotapanna. The first stage of arhatship. A stream-enterer is enlightened to emptiness, but yet has to undergo a maximum of seven rebirths as a human and seven rebirths as a heavenly being, alternately, in order to eradicate all defilements.

27 no-mind. The state of the mind free of delusion and dualistic thoughts.

28 recognize the source of their own mind. To realize our original nature, also known as the buddha nature.

29 nothing to gain from within, nothing to seek from without. We are intrinsically whole and complete, lacking nothing spiritually or materially.

30 karma. Karma means action, which includes physical, verbal, and mental activities. By the law of causality, each action has its corresponding consequences. Action that benefits others brings blessings and happiness; action that harms others brings suffering. We are subject to the consequences of our own karma.

31 no thought. The mind is free from deluded thoughts and does not cling to anything.

32 no action. Free from forced efforts. Refer to the annotation of “unconditioned” above.

33 no cultivation. Cultivation without an ego, attachment, and dualistic thoughts.

34 no attainment. The nature of all phenomena, including the fruit of cultivation, is empty.

35 successive stages. The levels of enlightenment to Buddhahood.

36 desire. All kinds of desires, for example the five cravings for wealth, sex, fame, food, and sleep.

37 shave their heads. A way Buddhist monastics renounce attachments to appearance and vanity.

38 four evil deeds of the mouth. 1) Malicious speech 兩舌 – divisive words; 2) Abusive speech 惡口 – harsh words, profanities; 3) False speech 妄言 – lying, slandering; 4) Frivolous speech 綺語 – worthless talks, flirtatious talks.

39 offences. Bad thoughts and actions that bring upon suffering.

40 repent. To sincerely confess our bad deeds, speech, and thoughts, to realize the harm they have caused, to make amends and vow never to repeat them again.

41 cease immediately the thoughts. Getting rid of harmful thoughts and calming the mind right away to allow no time for anger and greed to build up within us.

42 sage. An advanced practitioner of the Way who is virtuous and wise, whose words and actions are exemplary.

43 becoming enamored. Becoming attached to the Way, practicing with extreme views, or being captivated with philosophy without practice.

44 the Way is great indeed. For those with unwavering resolve in following the Way, the path opens widely to them. Because of their persistence, they will go far in their cultivation.

45 dana. Charity, the first of the six paramitas (perfections) practiced by a bodhisattva.

46 to cook food and dispel darkness. “To cook food” represents worldly blessings (good karma). “To dispel darkness” represents gaining great transcendental wisdom (prajna), the ultimate blessing of dana paramitas.

47 these blessings. Refer to what the flame can do when thousands of people share it; it refers to the whole thing, not just the single flame.

48 fields of blessings. Good deeds are like seeds; if planted in richer soil (those who are worthy of offerings), they yield greater merits.

49 Five Precepts. The foundation of morality in the Buddhism. They are 1) no killing, 2) no stealing, 3) no sexual misconduct, 4) no lying, and 5) no intoxication.

50 pratyekabuddha. Persons who get enlightened and attain nirvana (1) by meditating on the principle of causality specifically the twelve links of dependent origination; (2) by awakening to the truth through their own effort because they live in time when there is no buddha or Buddhist teachings.

51 three periods of time. The past, present, and future.

52 ‘no thought’, ‘no cultivation’, and ‘no attainment’. Refer to annotations 3133, and 34.

53 no abidance. No clinging, no attachment.

54 encounter the Buddhist sutras. Many people in the world do not have the opportunity to read the Buddhist sutras; those who do should cherish this opportunity as it is a result of great benevolent deeds in the past.

55 detached mind. Seeing things without attachments, i.e. the mind remains calm and lucid without clinging to emotions or becoming vexed by the situations.

56 impartiality. Without preference, prejudice, bias, or discrimination; with the view that all sentient beings have Buddha nature and are intrinsically equal.

57 original nature. The Buddha nature that is intrinsically pure; free from delusions of the false ego.

58 guide beings appropriately. To teach beings according to their individual needs, abilities, dispositions, and circumstances.

59 expedient means. Ways to guide all types of sentient beings on the path to Buddhahood.

60 supreme Way. Ultimate enlightenment, Buddhahood.

61 one with the Way. When our goals, thoughts, and actions are all in unison with the Way.

62 what is the brightest light. The shramana, as a cultivator, is trying to understand how to perceive things in the clearest way so he can practice the bodhisattva way wisely and effectively.

63 tolerance under insult is great power. Through tolerance one can endure insults and turn enemies into allies, therefore benefiting oneself and others. That is the great power in the bodhisattva practice.

64 the ten directions. The eight directions of the compass plus the upward and downward directions.

65 all inclusive wisdom. The wisdom of a fully enlightened one, which includes the wisdom of expedient means and emptiness.

66 no-mind doctrine. One should practice and abide by the Buddha’s teaching of right thought, right action, right speech, and right cultivation. Yet for advanced practitioners, they should understand that all these practices are empty in nature, so one should not be attached to them.

67 mindful of no-mind. To be mindful without delusive and dualistic thoughts; to think without attachment.

68 act with non-action. To act with the understanding that all phenomena are illusive.

69 speak the inexpressible. To speak with the understanding that reality is indescribable.

70 cultivate non-cultivation. To cultivate with the understanding that our original nature is complete and perfect; so there is nothing gained or lost from cultivation.

71 meditate on the illusive and the real. The path to Buddhahood involves both meditation on the conventional truth (the Illusive) and meditation on the absolute truth (the Real).

72 seeing one’s awareness is bodhi. Bodhi is a Sanskrit word for awakening, perfect wisdom, and enlightenment. The goal of Buddhism is to attain the bodhi mind, one’s true awareness. To attain enlightenment is to see into the true nature of one’s own awareness.

73 four great elements. Earth (solid), water (liquid), wind (air or motion), and fire (heat or energy). They comprise all matter.

74 intrinsic self cannot be found. The “self” cannot be found anywhere in the four elements that make up our body; therefore, the self is illusory. Furthermore, each of the four elements has no independent existence, and thus is empty of a “self”. The teaching of emptiness includes two parts: the emptiness of sentient beings and of all phenomena. (The same is true with the other skandhas.)

75 lasting worldly fame. No matter how great one’s fame is, when that person dies, it becomes irrelevant; the karmic consequences of one’s deeds however follow the person like a burning fire.

76 the imminent fire will consume you. The strong habitual desires and their karmic consequences are the fire that will continue to destroy us.

77 men are bound to their wives. Vice versa, women are also bound to their husbands and homes, and the husband has no desire to let go.

78 deva (Sanskrit). Devas are heavenly beings with significantly higher powers than that of human beings. They are usually benevolent with some exceptions. The deva denoted here is probably the ruler of the sixth heaven, Mara. Mara actively hinders spiritual seekers who are near enlightenment, because they will soon transcend samsara and be out of his control. (Also see annotation 98 “demons”.)

79 skin-bags. Our body is literally a skin-bag, inside of which are wastes, fetid bodily fluids, germs, and many other foul substances. This is a kind of impurity contemplation that lessens our attraction to the human body, eventually realizing the body is neither impure nor pure.

80 either shore. Refers to extreme views.

81 gathered by men. As human beings, we are easily pulled away from our cultivation by either loved ones or enemies because of our desires and anger.

82 intercepted by demons and spirits. When cultivators harbor false and erroneous views, they are vulnerable to demons and bad spirits.

83 caught in whirlpools. There are different kinds of barriers in the path of cultivation. If one is not diligent in overcoming obstacles, or if one is attached to secular rewards, then one is caught in a whirlpool, not making real progress.

84 do not decay. One observes the precepts correctly and does not become morally corrupted.

85 diligent yet empty of effort. To attain the Way one must be diligent, but the perfection of diligence is “empty of effort”, or “wu-wei” — i.e. the Way becomes completely natural and effortless.

86 unbridled mind. Our ordinary mind is easily distracted, clinging to sights, sounds, memories, and ideas, like an unbridled wild horse, unstoppable and rarely in control.

87 once you have … trust your own mind. Our mind can deceive itself unless we become arhats, which means we are free from delusions.

88 lotus flower. A symbol of purity in Buddhism because it grows from muddy water and blooms without a trace of mud left upon it. Mud represents defilements that soil our mind.

89 regard women as your mother and sister. All sentient beings have been our relatives through our countless rebirths, so we should regard them as our family and try to help them achieve liberation instead of viewing them as objects of desire.

90 hay, fire. Before cultivators get rid of the root of desire, they are vulnerable to temptations and thus should be very cautious.

91 curb your mind. While the man blamed his lust on the physical body, the Buddha pointed out that all problems originate in the mind.

92 both aspects of the mind. Refers to “conception”(想) and “discernment”(思). When both are quiescent, then “thinking” and “desire” will not arise.

93 neither form nor action. “Form” refers to the physical body and “action” refers to mental activities (feeling, conception…). When both aspects of the mind are still, one sees that form and action are both empty.

94 Kashyapa Buddha. There are buddhas in the past, present, and future. Kashyapa Buddha, one of the Past Seven Buddhas, is the one immediately preceding the historical Shakyamuni Buddha.

95 fear. Fear arises from worrying about losing what we have and not getting what we desire.

96 ten thousand. A metaphor referring to the many habitual thoughts, actions, and demons that can hinder the practitioner.

97 donning the armor and leaving home. Means practicing the Dharma and being ready to fight the “ten thousand”.

98 demons. Refers to the four kinds of demons (or Maras) that block one’s practice: the five skandhas (skandha-mara), the five poisons (klesha-mara), death (matyu-mara), and the heavenly demons. (Also see annotation 80 “heavenly demon“.)

99 the Middle Way. Without dualistic thoughts or harboring extreme views. Here it means that in practicing the Way, one’s attitude must not be too lax or too eager.

100 shramana (Sanskrit). A monk (see annotation 18.) Here the monk is Sronakotivimsa or “Two-billion Ear.” He is known as the most diligent of the Buddha’s disciples.

101 doubts. In Buddhism, three types of doubt can hinder one’s practice of the Way 1) the doubt of the Dharma, i.e. whether the Dharma can free us of our sufferings, 2) the doubt of oneself, i.e. whether one can make the journey, and 3) the doubting of Dharma teachers, i.e. whether or not they can lead us to enlightenment.

102 defilements. Refers to all kinds of afflictions such as greed, anger, ignorance, and dualistic thoughts.

103 three wretched destinies. The three lower planes of existence in the realm of desire, namely animal, hungry ghost, and hell.

104 it is difficult … born as a human being. An analogy in Buddhism says the chance of being born as a human being is like a blind turtle who rises to the surface of the sea every one hundred years and happens to poke his head through a hole in a piece of floating drift wood.

105 it is difficult to be born as a man. In the time of the Buddha, women suffer more than men. It was preferable to be born a man just as it was preferable to be born into a higher caste. The Buddha broke the caste and gender barriers by leading both men and women to enlightenment through his teachings.

106 six senses complete. It is difficult for one to learn the Buddha’s teaching without the five sense organs or without a sound mind.

107 the middle country. A country that is the center of culture, knowledge, and where Buddhism prospers. At the time of the Buddha, it refers to India.

108 sufficient faith. It includes 1) believing the Principle of Causality, 2) understanding “emptiness”, 3) seeing that all sentient beings have the Buddha nature and that Buddha nature is inherently whole and complete.

109 bring forth the bodhi mind. A bodhi mind is an awakened mind. To bring forth the bodhi mind is to attain enlightenment. Before one gets enlightened, this phrase also means to resolve to attain Buddhahood and liberate countless sentient beings.

110 non-cultivation and non-attainment. Through the understanding of the principle of emptiness, one cultivates without the thought of self, others, actions, and attachments to their results.

111 sweet from the surface to the middle. Like the sweetness of honey, the Buddha’s words are consistently beneficial to those who follow them. The teachings are sweet from the surface (expedient means) to the middle (the ultimate truth of the Middle Way.)

112 an ox turning a millstone. In a granary an ox is yoked to grind grain by turning a millstone. The ox follows a path around the grinding stone because he is forced to, but his mind does not. A shramana should have his mind and body unified in his cultivation path.

113 “I look upon positions ….. as a tree in four seasons.” In the first five verses of this chapter, the Buddha presents perceptions of worldly objects that differ from our own. This allows us to contemplate our attachments to our own perceptions. It also shows the impermanent nature of both worldly objects and attachments. In the next eight verses, the Buddha looks upon his own teachings as impermanent. They are useful only as a means to perfect enlightenment. He has no attachment to his own teaching.

114 haritaki fruit. Haritaki fruit is a type of Indian fruit, very small in size. We see the world as massive, yet the Buddha perceives the universe as a small fruit.

115 Anavatapta Lake. What we see as abundant, the Buddha sees it as a few drops of oil. Anavatapta Lake is a great lake near the Himalayas, from which it is said flows the waters of the four great rivers of India, including the Ganges and Indus. Its cool and pure water is considered precious and sacred.

116 imaginary jewels. It is said the Buddha provided eighty-four thousand expedient means to transform our eighty-four thousand afflictions. For those in need, expedient means are treasured. In the Buddha’s eyes, expedient means exist only for the people who need it. When the need is gone, they are like imaginary jewels that should disappear.

117 Supreme Vehicle. The One Vehicle that brings everyone to Buddhahood.

118 flowers in the air. An Indian metaphor for the illusion seen by one with eye disease. The Buddha Way exists for the illnesses of the world.

119 samadhi as the great pillar Mount Sumeru. Mount Sumeru is the greatest mountain in the world like a pillar holding up the sky. Worldly Samadhi is as stable as Mount Sumeru. However, just as Mount Sumeru (because it is made of the four elements) will become speckles of dust as the world eventually disintegrates, worldly samadhi is impermanent like any phenomena.

120 nirvana as being awake both day and night. Nirvana is being fully awake (enlightened) at all times, contrary to samsara which is dreaming (deluded) both day and night. Nirvana and samsara are still relative concepts; higher enlightenment means to see that nirvana and samsara are not different.

121 six dancing dragons. This analogy comes from the perspective of the Middle Way. The “six dancing dragons” refers to our six senses. Aversion and attachment to phenomena that our six senses perceived are two extremes. For example, ordinary people may view a body as attractive (deviancy), but from the Theravadans’ point of view, a body is repulsive (orthodoxy). In the ultimate truth, there is no absolute good or bad, pure or impure, up or down, merely the head and tail of a dancing dragon constantly switching places as it moves around.

122 absolute ground of reality. This comes from the perspective of emptiness. All sentient beings have the Buddha nature, therefore they are equal. All phenomena are mutually dependent and inseparable, therefore they are equal. This is the absolute ground of reality.

123 a tree in four seasons. This analogy comes from the perspective of conventional truth. The Buddha sees that his teaching, like a tree in four seasons, goes through the cycle of germination, growth, fruition, and deterioration. The propagation of the teaching waxes and wanes.

124 the great bhiksus. A “great bhiksus” in Buddhism usually refers to the elder bhiksus of the Buddha’s disciples or to bhiksus who have already attained arhatship. Here it includes all those who are present in the assembly.

後漢迦葉摩、竺法蘭 合譯

經  序

世尊成道已,作是思惟:離欲寂靜,是最為勝。住大禪定,降諸魔道。於鹿野苑中,轉四諦法輪,度憍陳如等五人而證道果。復有比丘,所說諸疑,求佛進止。世尊教敕,一一開悟,合掌敬諾,而順尊敕。

第一章:出家證

佛 言:辭親出家,識心達本,解無為法,名曰沙門。常行二百五十戒,進止清淨,為四真道行,成阿羅漢。阿羅漢者,能飛行變 化,曠劫壽命,住動天地。次為阿那含,阿那含者,壽終靈神上十九天,證阿羅漢。次為斯陀含,斯陀含者,一上一還,即得阿羅漢。次為須陀洹,須陀洹者,七死 七生,便證阿羅漢。愛欲斷者,如四肢斷,不復用之。

第二章:斷欲絕

佛言:出家沙門者,斷欲去愛,識自心源,達佛深理,悟無為法。內無所得,外無所求。心不繫道,亦不結業。無念無作,非修非證。不歷諸位而自崇最,名之為道。

 第三章: 割愛去貪

 佛言:剃除鬚髮,而為沙門,受道法者,去世資財,乞求取足;日中一食,樹下一宿,慎勿再矣。使人愚蔽者,愛與欲也。

第四章:善惡並明

佛言:眾生以十事為善,亦以十事為惡。何等為十?身三、口四、意三。身三者,殺、盜、淫。口四者,兩舌、惡口、妄言、綺語。意三者,嫉、恚、癡。如是十事,不順聖道,名十惡行;是惡若止,名十善行耳

第五章:轉重令輕

佛言:人有眾過,而不自悔,頓息其心,罪來赴身。如水歸海,漸成深廣。若人有過,自解知非,改惡行善,罪自消滅。如病得汗,漸有痊損耳。

第六章:忍惡無瞋

佛言:惡人聞善,故來撓亂者,汝自禁息,當無瞋責。彼來惡者而自惡之 。

第七章:惡還本身

佛言:有人聞吾守道,行大仁慈,故致罵佛。佛默不對。罵止,問曰:子以禮從人,其人不納,禮歸子乎?對曰:歸矣。佛言:今子罵我,我今不納。子自持禍,歸子身矣。猶響應聲,影之隨形,終無免離。慎勿為惡。

第八章:唾自污

佛言:惡人害賢者, 猶仰天而唾,唾不至天,還從己墮。逆風揚塵,塵不至彼,還坌己身。賢不可毀,禍必滅己。

第九章:返本會道
佛言:博聞愛道,道必難會。守志奉道,其道甚大。

第十章:喜施獲

佛言:睹人施道,助之歡喜,得福甚大。沙門問曰:此福盡乎。佛言:譬如一炬之火,數百千人,各以炬來分取,熟食除冥,此炬如故。福亦如之。

第十一章:施飯轉勝

佛 言:飯惡人百,不如 飯一善人。飯善人千,不如飯一持五戒者。飯五戒者萬,不如飯一須陀洹。飯百萬須陀洹,不如飯一斯陀含。飯千萬斯陀含,不如飯一阿那含。 飯一億阿那含,不如飯一阿羅漢。飯十億阿羅漢,不如飯一辟支佛。飯百億辟支佛,不如飯一三世諸佛。飯千億三世諸佛,不如飯一無念無住無修無證之者。佛 言:飯惡人百,不如 飯一善人。飯善人千,不如飯一持五戒者。飯五戒者萬,不如飯一須陀洹。飯百萬須陀洹,不如飯一斯陀含。飯千萬斯陀含,不如飯一阿那含。 飯一億阿那含,不如飯一阿羅漢。飯十億阿羅漢,不如飯一辟支佛。飯百億辟支佛,不如飯一三世諸佛。飯千億三世諸佛,不如飯一無念無住無修無證之者。

第十二章:舉難勸修

佛 言:人有二十難。貧 窮布施難。豪貴學道難。棄命必死難。得睹佛經難。生值佛世難。忍色忍欲難。見好不求難。被辱不瞋難。有勢不臨難。觸事無心難。廣學博究 難。除滅我慢難。不輕未學難。心行平等難。不說是非難。會善知識難。見性學道難。隨化度人難。睹境不動難。善解方便難。
第十三章:問道宿命
 
沙門問佛:以何因緣,得知宿命,會其至道。佛言:淨心守志,可會至道。譬如磨鏡,垢去明存。斷欲無求,當得宿命。

第十四章:請問善大

沙門問佛:何者為善,何者最大。佛言:行道守真者善,志與道合者大。

第十五章: 請問力明

沙門問佛:何者多力,何者最明。佛言:忍辱多力,不懷惡故,兼加安健。忍者無惡,必為人尊。心垢滅盡,淨無瑕穢,是為最明。未有天地,逮於今日,十方所有,無有不見,無有不知,無有不聞,得一切智,可謂明矣。

第十六章:捨愛得道
佛言:人懷愛欲,不見道者,譬如澄水,致手攪之,眾人共臨,無有睹其影者;人以愛欲交錯,心中濁興,故不見道。汝等沙門,當捨愛欲;愛欲垢盡,道可見矣。
第十七章:明來暗謝 
佛言:夫見道者,譬如持炬,入冥室中,其冥即滅,而明獨存。學道見諦,無明即滅,而明常存矣。
第十八章:念等本空
佛言:吾法念無念念,行無行行,言無言言,修無修修。會者近爾,迷者遠乎。言語道斷,非物所拘。差之毫釐,失之須臾。 
第十九章:假真並觀
佛言:觀天地,念非常;觀世界,念非常;觀靈覺,即菩提。如是知識,得道疾矣。
 
第二十章:推我本空

佛言:當念身中四大,各自有名,都無我者,我既都無,其如幻耳。

第二十一章:聲喪本
佛言:人隨情欲,求於聲名,聲名顯著,身已故矣。貪世常名,而不學道,枉功勞形。譬如燒香,雖人聞香,香之燼矣,危身之火,而在其後。

第二十章:財色招苦

佛言:財色於人,人之不捨。譬如刀刃有蜜,不足一餐之美。小兒舐之,則有割舌之患。

第二十 章:妻子甚獄 

佛言:人繫於妻子舍宅,甚於牢獄。牢獄有散釋之期,妻子無遠離之念。情愛於色,豈憚驅馳?雖有虎口之患,心存甘伏,投泥自溺,故曰凡夫。透得此門,出塵羅漢。

第二十 章:色欲障道

佛言:愛欲莫甚於色,色之為欲,其大無外。賴有一矣,若使二同,普天之人,無能為道者矣。

第二十五章:欲火燒身
佛言:愛欲之人,猶如執炬。逆風而行,必有燒手之患。
第二十六章:天魔嬈佛

天神獻玉女於佛,欲壞佛意。佛言:革囊眾穢,爾來何為?去,吾不用。天神愈敬,因問道意。佛為解說,即得須陀洹果。

第二十七章:無著得道

佛言:夫為道者,猶木在水,尋流而行。不觸兩岸、不為人取、不為鬼神所遮、不為洄流所住、亦不腐敗,吾保此木,決定入海。學道之人,不為情欲所惑、不為眾邪所嬈、精進無為,吾保此人,必得道矣。

第二十八章: 意馬莫縱

佛言:慎勿信汝意,汝意不可信。慎勿與色會,色會即禍生。得阿羅漢已,乃可信汝意。

第二十九章:正觀敵色
佛言:慎勿視女色,亦莫共言語。若與語者,正心思念:我為沙門,處於濁世,當如蓮華,不為泥汙。想其老者如母,長者如姊,少者如妹,稚者如子。生度脫心,息滅惡念。

第三十章:欲火遠離

佛言:夫為道者,如被乾草,火來須避。道人見欲,必當遠之。

第三十一章:心寂欲除

佛言:有人患淫不止,欲自斷陰。佛謂之曰:若斷其陰,不如斷心。心如功曹,功曹若止,從者都息。邪心不止,斷陰何益?佛為說偈:欲生於汝意,意以思想生;二心各寂靜,非色亦非行。佛言:此偈是迦葉佛說。

 第三十二章:我空怖滅

 佛言:人從愛欲生憂,從憂生怖。若離於愛,何憂何怖?

第三十三章:智明破魔

佛言:夫為道者,譬如一人與萬人戰。挂鎧出門,意或怯弱,或半路而退,或格鬥而死,或得勝而還。沙門學道,應當堅持其心,精進勇銳,不畏前境,破滅眾魔,而得道果。

第三十四章:處中得道
沙 門夜誦迦葉佛遺教經,其聲悲緊,思悔欲退。佛問之曰:汝昔在家,曾為何業?對曰:愛彈琴。佛言:弦緩如何?對曰:不鳴矣。弦急如何?對曰:聲絕矣。急緩得 中如何?對曰:諸音普矣。佛言:沙門學道亦然。心若調適,道可得矣。於道若暴,暴即身疲。其身若疲,意即生惱。意若生惱,行即退矣。其行既退,罪必加矣。 但清淨安樂,道不失矣。
第三十五章:垢淨明存
佛言:如人鍛鐵,去滓成器,器即精好。學道之人,去心垢染,行即清淨矣。

第三十六章:展轉獲勝

佛言:
人離惡道,得為人難。
既得為人,去女即男難。
既得為男,六根完具難。
六根既具,生中國難。
既生中國,值佛世難。
既值佛世,遇道者難。
既得遇道,興信心難。
既興信心,發菩提心難。
既發菩提心,無修無證難。
第三十七章:念戒近道

佛言:佛子離吾數千里,憶念吾戒,必得道果。在吾左右,雖常見吾,不順吾戒,終不得道。

第三十八章:生即有滅

佛問沙門:人命在幾間?對曰:數日間。佛言:子未知道。復問一沙門:人命在幾間?對曰:飯食間。佛言:子未知道。復問一沙門:人命在幾間?對曰:呼吸間。佛言:善哉!子知道矣!

第三十九章:教誨無差
佛言:學佛道者,佛所言說,皆應信順。譬如食蜜,中邊皆甜。吾經亦爾。
第四十章:行道在心
 
佛言:沙門行道,無如磨牛,身雖行道,心道不行。心道若行,何用行道。
四十一章:直心出欲
佛言:夫為道者,如牛負重,行深泥中,疲極不敢左右顧視。出離淤泥,乃可蘇息。沙門當觀情欲,甚於淤泥。直心念道,可免苦矣。
第四十二章:達世知幻
佛 言:吾視王侯之位, 如過隙塵。視金玉之寶,如瓦礫。視紈素之服,如敝帛。視大千界,如一訶子。視阿耨池水,如塗足油。視方便門,如化寶聚。視無上乘,如夢 金帛。視佛道,如眼前華。視禪定,如須彌柱。視涅槃,如晝夕寤。視倒正,如六龍舞。視平等,如一真地。視興化,如四時木。諸大比丘,聞佛所說,歡喜奉行。

The Sutra on Impermanence佛 說 無 常 經

I prostrate and take refuge in the Unsurpassed One
Who, with endless vows of great compassion,
Ferries sentient beings across the stream of birth and death,
To reach the safe haven of nirvana.
With great charity, morality, tolerance, and diligence,
One-mind, expedience, right wisdom, and power,
Having reached perfection in benefiting self and others,
He is called the Tamer, Teacher of Heavenly and Human Beings.
I prostrate and take refuge in the wondrous Dharma treasury;
By the teaching of three “Fours” and two “Fives” being perfect and clear,
And the “Seven” and “Eight” opening the gate to the Four Truths,
Cultivators reach the shore of the Unconditioned.
The Dharma clouds and Dharma rain imbue all beings,
Eliminating searing afflictions and illnesses,
Tempering and converting the obstinate,
Guiding everyone appropriately, not by force.
I prostrate and take refuge in the saints,
The superior beings of the eight stages,
Who can be freed from defilements.
With the vajra scepter of wisdom,
They shatter the mountain of delusion,
Forever severing the beginningless ties and fetters.

In the epoch from Deer Park to the Twin Trees,
They follow the Buddha in propagating the True Teaching.
According to individual vows and karma, they complete
Their missions, realize nonbirth, and abide in stillness
With body and knowledge extinguished.
I prostrate and venerate the Three Jewels,
The true source of liberation for all,
Leading those drowning in samsara
From foolish delusion to enlightenment.
All who are born will die,
All beauty will fade,
The strong are stricken by illness,
And no one can escape.
Even the great Mt. Sumeru
Will erode by the kalpa’s end.
The vast and fathomless seas
Will eventually dry up.
The earth, sun, and moon
Will all perish in due time.
Not one thing in the world
Can escape impermanence.
From beings in the Neither Thought nor Non-Thought
Heaven,
Down to the Wheel-Turning Kings
Accompanied by the seven treasures and
Surrounded by a thousand sons,
When their lives have ended,
Without a moment’s delay,
They drift again in the sea of death,
And suffer according to their karma.

Transmigrating within the Triple Realm
Is like the turning of a well-bucket’s wheel,
Or like a silkworm,
Spinning a cocoon to confine itself.
Even the unsurpassed buddhas,
Pratyekabuddhas, and shravakas,
Give up their impermanent bodies,
Why not ordinary beings!
Parents, spouses, and children,
Siblings and other relatives,
Witnessing the separation of life and death,
Don’t they all lament and grieve?
Therefore everyone is urged
To heed the true Dharma,
Renounce what is impermanent,
And practice the Deathless Path.
Like sweet dew that cools and purifies,
The Dharma eradicates all afflictions.
So listen with one-mind!
Thus have I heard. Once, the Bhagavan was at the Jetavana
Grove in Anathapindika Park in Shravasti. At that time the
Buddha told the bhiksus: “In this world there are three things
that are not likable, not lustrous, not desired, and not
agreeable. What are the three? Aging, illness, and death.
Bhiksus! Aging, illness, and death, of all things in this world,
are truly not likable, not lustrous, not desired, and not
agreeable. If there were no aging, illness, and death in the
world, Tathagata, the Worthy and Completely Enlightened
One, need not appear in this world, to speak to all sentient
beings on how to cultivate and what can be attained.

“Therefore, you should know that aging, illness, and death,
of all things in this world, are not likable, not lustrous, not
desired, and not agreeable. Because of these three things,
Tathagata, the Worthy and Completely Enlightened One,
appears in the world, to speak to all sentient beings on how
to cultivate and what can be attained.” Then the World
Honored One reiterated this teaching in the following gatha:
All external splendor will perish,
Likewise the body will decay.
Only the incomparable Dharma will endure.
The wise should discern clearly.
Aging, illness, and death are resented by all;
Their appearance is dreadful and repulsive.
The countenance of youth is fleeting,
Soon it will wither and fade;
Even living to a hundred years, still,
One must give in to the force of impermanence.
The suffering of aging, illness, and death
Constantly afflicts all sentient beings.
When the World Honored One had spoken this sutra, the
bhiksus, devas, dragons, yaksas, ghandaras, asuras and so
forth were all filled with immense joy; they accepted and
followed the teaching faithfully.
Always pursuing worldly desires
And not performing good deeds,
How can you maintain your body and life,
And not see the approach of death?
When the breath of life is ending,
Limbs and joints separate;

The agonies of death converge,
And you can only lament.
Eyes roll up, the blade of death
Strikes down with the force of karma.
The mind fills with fear and confusion,
And no one can save you.
Gasping, the chest heaves rapidly;
Shortened breaths parch the throat.
The king of death demands your life,
And relatives can only stand by.
All consciousness becomes hazy and dim,
As you enter the city of peril.
Friends and relatives forsake you,
As the rope drags you away
To the place of King Yama,
Where fate is determined by karma.
Virtuous deeds give rise to good destinies,
And bad karma plunges one into hell.
There is no vision clearer than wisdom,
And nothing darker than ignorance,
There is no sickness worse than hatred,
And no fear greater than death.
All that live must die;
Commit sins and the body suffers.
Be diligent in examining the three karmas,
Always cultivate merits and wisdom.
All your relatives will desert you,
All possessions will be gone;
You have only your virtues
As sustenance on this treacherous path.
Like those who rest by a roadside tree,
They will not linger long;

Wife, children, carriages, and horses
Will likewise soon be gone.
Like birds that gather at night,
Going their separate ways at dawn,
Death callously parts all relatives and friends.
Only buddha enlightenment is our true refuge.
I have spoken in brief according to the sutras,
The wise should reflect and take heed.
Devas, asuras, yaksas, and so forth who come,
Hear the Buddha’s teaching with utmost sincerity!
Uphold the Dharma so it may endure,
Each of you should practice with diligence.
All sentient beings who come for the teaching,
Whether on land or in the air,
Always be kind-hearted in this world,
Abide in the Dharma day and night.
May all worlds be safe and peaceful;
May infinite blessings and wisdom benefit all beings.
May all sinful karma and suffering be removed;
May all enter perfect stillness.
Anoint the body with the fragrance of precepts,
And sustain it with the strength of samadhi;
Adorn the world with flowers of bodhi wisdom,
Dwell in peace and joy wherever you are.稽首歸依無上士      常起弘誓大悲心
為濟有情生死流      令得涅槃安隱處
大捨防非忍無倦      一心方便正慧力
自利利他悉圓滿      故號調御天人師
稽首歸依妙法藏      三四二五理圓明
七八能開四諦門      修者咸到無為岸

法雲法雨潤群生      能除熱惱蠲眾病
難化之徒使調順      隨機引導非強力
稽首歸依真聖眾      八輩上人能離染
金剛智杵破邪山      永斷無始相纏縛
始從鹿苑至雙林      隨佛一代弘真教
各稱本緣行化已      灰身滅智寂無生
稽首總敬三寶尊      是謂正因能普濟
生死迷愚鎮沈溺      咸令出離至菩提

生者皆歸死      容顏盡變衰      強力病所侵      無能免斯者
假使妙高山      劫盡皆壞散      大海深無底      亦復皆枯竭
大地及日月      時至皆歸盡      未曾有一事      不被無常吞
上至非想處      下至轉輪王      七寶鎮隨身      千子常圍繞
如其壽命盡      須臾不暫停      還漂死海中      隨緣受眾苦

循環三界內      猶如汲井輪      亦如蠶作繭      吐絲還自纏
無上諸世尊      獨覺聲聞眾      尚捨無常身      何況於凡夫
父母及妻子      兄弟并眷屬      目觀生死隔      云何不愁歎
是故勸諸人      諦聽真實法      共捨無常處      當行不死門
佛法如甘露      除熱得清涼      一心應善聽      能滅諸煩惱

如是我聞:一時,薄伽梵在室羅伐城逝多林給孤獨園。爾
時,佛告諸苾芻:「有三種法,於諸世間,是不可愛、是
不光澤、是不可念、是不稱意。何者為三﹖謂老、病、死。
汝諸苾芻,此老病死,於諸世間,實不可愛、實不光澤、
實不可念、實不稱意。若老病死。世間無者,如來應正等
覺,不出於世,為諸眾生,說所證法,及調伏事。是故應
知,此老病死,於諸世間,是不可愛、是不光澤、是不可
念、是不稱意。由此三事,如來應正等覺,出現於世,為
諸眾生,說所證法,及調伏事。」爾時,世尊重說頌曰:

外事莊彩咸歸壞      內身衰變亦同然
唯有勝法不滅亡      諸有智人應善察
此老病死皆共嫌      形儀醜惡極可厭
少年容貌暫時住      不久咸悉見枯嬴
假使壽命滿百年      終歸不免無常逼
老病死苦常隨逐      恒與眾生作無利
爾時世尊。說是經已。諸苾芻眾。天龍 藥叉 揵闥婆
阿蘇羅等。皆大歡喜,信受奉行。

常求諸欲境 不行於善事 云何保形命 不見死來侵
命根氣欲盡 支節悉分離 眾苦與死俱 此時徒歎恨
兩目俱翻上 死刀隨業下 意想並慞惶 無能相救濟
長喘連胸急 短氣喉中乾 死王催伺命 親屬徒相守
諸識皆昏昧 行入險城中 親知咸棄捨 任彼繩牽去
將至琰魔王 隨業而受報 勝因生善道 惡業墮泥犁

明眼無過慧 黑闇不過癡 病不越怨家 大怖無過死
有生皆必死 造罪苦切身 當勤策三業 恒修於福智
眷屬皆捨去 財貨任他將 但持自善根 險道充糧食
譬如路傍樹 暫息非久停 車馬及妻兒 不久皆如是
譬如群宿鳥 夜聚旦隨飛 死去別親知 乖離亦如是
唯有佛菩提 是真歸仗處 依經我略說 智者善應思

天阿蘇羅藥叉等 來聽法者應至心
擁護佛法使長存 各各勤行世尊教
諸有聽徒來至此 或在地上或居空
常於人世起慈心 晝夜自身依法住
願諸世界常安隱 無邊福智益群生
所有罪業並消除 遠離眾苦歸圓寂
恒用戒香塗瑩體 常持定服以資身
菩提妙華遍莊嚴 隨所住處常安樂

The Essence of Mahayana Practice菩提達磨大師略辨大乘入道四行觀

by Master Bodhidharma

Complete title: “Great Master Bodhidharma’s Essential Discourse on Entering the Mahayana Path by Principle and by Practice”

To enter the Great Way there are many paths, but essentially they are of two means: by Principle and by Practice. Entering the Way by Principle means to awaken to the Truth through the doctrine, with a deep faith that all sentient beings have the same true nature. Obscured by the fleeting dust of delusions, this nature cannot manifest itself. If one can relinquish the false and turn to the true, fix the mind in “wall meditation”, understand that there are neither self nor others, that mortals and saints are equal and one—abiding this way without wavering, clinging not even to the scriptures, then one is implicitly in accord with the Principle. Being non-discriminative, still, and empty of effort is to Enter by Principle.

Entering by Practice means following four practices that encompass all other practices. They are: accepting adversity, adapting to conditions, seeking nothing, and acting in accordance with the Dharma.

What is the practice of accepting adversity? When suffering, a practitioner of the Way should reflect: “For innumerable kalpas, I have pursued the trivial instead of the essential, drifted through all spheres of existence, created much animosity and hatred, maligned and harmed others endlessly. Even though now I have done no wrong, I am reaping the karmic consequences of past transgressions. It is something that neither the heavens nor other people can impose upon me. Therefore I should accept it willingly,

without any resentment or objection.” The sutra says, “Face hardships without distress.” How? With thorough insight. With this understanding in mind, you are in accord with the Principle, advancing on the Way through the experience of adversity. This is called the practice of accepting adversity.

Second is the practice of adapting to conditions. Sentient beings are without a self, being steered by karmic conditions. Suffering and joy are experienced together as a result of causes and conditions. Any reward, blessing or honor is a consequence of past causes; nothing remains when the necessary conditions are exhausted. So what is there to be joyful about? Knowing that success and failure depend on conditions, the mind remains unmoved by the wind of joy, experiencing neither gain nor loss. This is to be in harmony with the Way. Therefore it is called the practice of adapting to conditions.

Third, to seek nothing. Ordinary people, in their perpetual ignorance, crave and form attachments to everything, everywhere. This is called seeking. The wise are awakened to the Truth, and choose reason over convention; even though their forms follow the law of causality, their minds are at peace and empty of effort. Since all existence is empty, there is nothing to be desired. Blessing and Darkness always follow each other. This long sojourn in the Triple Realm is like living in a burning house; to have

a body is to suffer, how can one attain peace? Those who understand this renounce all mundane existence, cease desires, and stop seeking. The sutra says, “To seek is to suffer, to seek nothing is bliss.” It follows that to seek nothing is to truly follow the Way. This is the practice of seeking nothing.

Fourth, to act in accordance with the Dharma. The principle of intrinsic purity is the Dharma. By this principle, all forms and characteristics are empty, without defilement and attachment, without self or others. The sutra says, “In the Dharma there are no sentient beings, because it is free of the impurities of sentient beings. In the Dharma there is no self, because it is free of the impurities of self.” When

the wise believe in and understand this principle, they should also act in accordance with the Dharma. There is no parsimony in the Dharma, so practice the giving of body, life, and possessions without any reservation. Understand and achieve “triple emptiness”, with no reliance and no attachment. One liberates others without becoming attached to form, thus removing impurities. This benefits oneself, benefits others, and also glorifies the bodhi path. Dana is perfected this way; so are the other five paramitas. In order to relinquish delusions, one practices these six perfections, yet nothing is practiced. This is to act in accordance with the Dharma.

The Essence of Mahayana Practice Annotation

Mahayana 大乘

The great (maha) vehicle (yana). It is the bodhisattva path which leads to Buddhahood. This involves devotion to the liberation of all beings and the perfection of wisdom.

Bodhidharma 菩提達磨大師

The 28th Zen (Chan) Patriarch of India, who founded the Zen school of Buddhism in China (and therefore is the first Zen Patriarch of China). This current text is one of the very few records we have of his teaching.

enter the Great Way

“Great Way” refers to the Mahayana path, the path to become a buddha and enlighten countless others. To enter the Great Way is to truly understand what it means to become a buddha.

two means

Even though there are many methods of Buddhist practice, they all use one of two means: either by gaining a direct understanding of the highest Truth (“by Principle”), or by using various practices that lead to the final understanding of the highest Truth (“by Practice”). Sometimes the two means are combined.

by Principle

This is the quintessential Zen practice, the “gateless gate”, the method of “directly seeing one’s nature and becoming a buddha.”

Doctrine

Here it refers to the canon of Buddhist teaching: the Dharma; the scriptures and their commentaries; and the philosophy.

deep faith

Faith based on correct understanding of the Dharma, faith based on unbiased reasoning and experiences, as opposed to faith based on superstitions or unfounded beliefs.

sentient beings

All living beings with sentience; beings that have awareness. They include devas (gods or heavenly beings 天人), asuras (demi-gods 阿修羅), human beings, animals, hungry ghosts, and hell beings. Unlike buddhas and bodhisattvas, they are all trapped in samsara but have the potential to become buddhas.

same true nature

Though the appearances of sentient beings are different due to their past karma, their sentience (which is variously referred to as “mind,” “consciousness,” “awareness,” or “buddha nature,”) is fundamentally equal in nature. To be enlightened is to directly experience this fact.

fleeting dust of delusions

The original mind is like a mirror covered with the dust of delusions; therefore its reflections (of reality) are unclear and distorted. What we take as our “body and mind”—form, feeling, conception, volition, and consciousness—are the fleeting dust which is impermanent and defiling, obscuring our true nature. Ignorance, greed, anger, pride, jealousy, and other afflictions are also the “fleeting dust of delusions.”

wall meditation

“Wall” represents firmness, resolve, immovability, and stability. “Fix the mind in wall meditation” means to practice meditation so that the mind is unaffected by all afflictions and distractions, and to gain clear vision to penetrate delusions.

neither self nor others

The separation or boundary between oneself and others (or the external world) is illusive.

mortals and saints

“Mortals” refers to ordinary beings, beings subject to rebirth in samsara (world with suffering). “Saints” refers to arhats, bodhisattvas and buddhas who have attained liberation, are pure in mind and action, and have transcended death.

abiding this way

To be mindful of this Principle without being affected by doubt or afflictions.

cling not even to the scriptures

Scriptures are important as they provide guidance to enlightenment, but they can be misinterpreted or taken too literally. Also to study them as philosophy without practice will not lead to true understanding.

implicitly in accord

Even though one may not fully understand the Principle yet, by being mindful of this teaching and acting accordingly, one is in harmony with the Way, leading oneself eventually to enlightenment.

non-discriminative

To be in a state of mind free from all sources of discrimination and ultimately attaining a mind of non-duality. Even “good” distinctions are dualistic notions that are undesirable in the realm of Absolute Truth.

Still

Stillness means free from disturbances. An unenlightened mind is constantly disturbed by greed, anger, selfish interests, etc. A mind of absolute stillness is nirvana.

empty of effort (wu-wei) 無為

Free from contrived effort; free from clinging and attachments; unconditioned; absolute. Being wu-wei also means inner peace obtained by having no desires. Also translated as “unconditioned Dharma” where appropriate.

four practices

All other more “tangible” Buddhist practices are essentially one, or a combination, of the following four practices: accepting adversity, adapting to conditions, seeking nothing, and acting in accordance with the Dharma.

Kalpa

A kalpa is a very long period of time. Formally, a large kalpa is a cycle of the universe, which consists of four stages: birth (of the universe or a “buddha world”), stability, disintegration, and void. The universe is then recreated (and destroyed), over and over again, by our collective karma. Innumerable kalpas refers to the countless cycles through lifetimes in the past.

trivial/essential

Without knowing the true nature of life and the “self,” people are in endless pursuits that are ultimately of no consequences. We should consider what is meaningful in our life, and whether we are working on it or pursuing trivial matters instead.

spheres of existence

A sentient being can take rebirth in any one of the six spheres/planes of existence in the Triple Realm: as a deva (a celestial being), an asura (powerful like a deva but more aggressive and jealous), a human being, an animal, a hungry ghost, or a being in hell, all depending on one’s karma (action or deeds).

animosity … harm

Due to the ignorance of the Way, we intentionally or unintentionally caused much harm to others in this lifetime and each lifetime past. Applying the Principle of causality, we really have no grounds to feel resentment for the suffering we now face.

karmic consequence

Karma means action which includes physical, verbal, and mental activities. By the law of causality, each action has its corresponding consequences. Action that benefits others brings blessings and happiness; action that harms others brings suffering. We are subject to the consequences of our own karma.

transgression

An act against the natural law; an act that harms others.

heavens (heavenly beings)

In Buddhism there are devas or celestial beings who reside in different levels of heavens. They are born with more powers and blessings than human beings due to superior deeds in their past.

thorough insight.

People resent their fate because they lack understanding of causality and the teaching presented here. With the insight of “accepting adversity,” one can face hardships without distress and turn suffering into spiritual progress.

adapting to conditions

All things arise from certain causes and conditions, and will cease to exist when the conditions fall apart. This is the teaching of conditional arising, also called dependent origination. The enlightened and the wise understand and adapt to conditions, whereas the ignorant and foolish try to get results without the right conditions, or are unaware of the changing conditions, thereby bringing misery and isappointment onto themselves.

without a self

The “self” refers to an intrinsic, independent identity which we perceive in sentient beings and things. In a person, it is the false self or ego or “inner identity” that one takes for granted; in objects, it is the intrinsic value or character we associate with. This “self” is a delusion because it is dependent on changing conditions.

suffering and joy

Suffering is a result of harmful actions (karma), and joy is a result of beneficial actions. Most people experience a mixture of suffering and joy in their lives because they have created both good and bad karma in the past.

reward/blessing/honor

Result of good karma. Even though they are favored over suffering, they are also impermanent. To not realize this can lead to suffering.

neither gain nor loss

In practice, the mind is in equanimity, neither elated nor depressed. In principle, nothing is gained and nothing is lost.

attachments

To crave or desire anything, to cling to or despise anything, to dwell in the past or grumble about the present are all examples of attachment.

reason over convention

Many common beliefs and practices are actually unwise, senseless, or even dangerous. Sometimes the truth is the opposite of what we believe. The wise can see what is real even if it means going against “conventional wisdom.”

their forms follow the law of causality

Ignorant people do not realize that their bodies, actions and all phenomena follow the law of causality and try to go against it; therefore, they suffer. Wise people recognize this fact and accept it; therefore, they are at peace. The law of causality: in general consists of the following three principles: (1) Every phenomenon is produced by some corresponding cause and conditions. (2) Good deeds, actions that benefit others, will return blessings, and bad deeds, actions that harm others will return sufferings. (3) Good karma and bad karma do not necessary cancel each other. Each will bear its own consequences.

all existence is empty

Because all existence is dependent on conditions, there is no intrinsic, independent identity or “self.” The perceived qualities of objects or phenomena, whether desirable or undesirable, are conditional, relative, and impermanent; hence nothing is ultimately desirable.

Blessing and Darkness

The Maha-parinirvana Sutra tells of the story of a pair of deva sisters named Blessing and Darkness; wherever Blessing goes, good fortune follows; wherever Darkness goes, misfortune follows. However, the two sisters are inseparable, one cannot receive one sister without the other.

Triple Realm

(1) The Realm of Desire, where beings such as humans and animals reside. They possess physical forms and have varying degrees of desires for wealth, lust, fame, food, and sleep. (2) The Realm of Form, where beings who have attained the four dhyana (deep mental concentration) stages reside. They have finer, uni-gender physical forms but not the desires of the lower realm. (3) The Realm of Formlessness, where beings, through more refined meditation, are reborn without physical forms and exist in various subtle consciousness states only. Beings of the Triple Realm are still subject to karma and rebirth, and therefore have not attained liberation.

long sojourn

Cycling through countless rebirths, we have taken on all different forms of being and traveled through all of the Triple Realm. Without enlightenment, it is an endless journey without an ultimate purpose.

burning house

Each life in the Triple Realm has all kinds of suffering and ends in death, so the world we live in is like a house on fire that eventually consumes everything. Those who do not realize this still enjoy living in this house, instead of thinking of ways to get out!

to have a body is to suffer

Birth, aging, illness, and death are all afflictions of the body that are unavoidable as long as one has a physical body.

mundane existence

The six spheres of existence in the Triple Realm.

stop seeking

Seeking is defined here as the attachment to things and phenomena to gratify the selfish ego. When one understands the underlying empty nature of these things, one can have true peace of mind and stop seeking. However, we can, out of compassion, seek to enlighten and benefit others without attachment to the ego.

act in accordance with the Dharma

Finally, this practice of six perfections (paramitas) brings one’s action and mind back to the ultimate, essential Principle described at the beginning.

intrinsic purity

All dharmas (lowercase dharma means any phenomenon) are neither good nor bad, beyond dualistic discrimination. Therefore it is called “intrinsic purity;” this purity is absolute, like the empty space, which can neither be contaminated nor cleansed.

forms and characteristics

The Chinese word 相 (xiang) means forms, marks, or appearances; it is extended to mean all perceived characteristics of any phenomenon.

impurities of sentient beings and self

Ordinary sentient beings have the deep-rooted delusion of an inherent, unchanging self, which develops into the ego and subsequently gives rise to greed, anger, ignorance, pride, and a host of false views; they then lead to the suffering of sentient beings. Being delusions, these false views and vexations have no real substance. Therefore, all dharmas are intrinsically “free from all impurities.” To act with this understanding of no-self is to act in accordance with the Dharma.

Dana

Charity. The first of the six paramitas (perfections) practiced by a bodhisattva. There are 3 types of generosity: giving of material, giving of solace (comfort, protection, removal of fear, etc.), and giving of Dharma

triple emptiness

The highest form of dana is to give without the concept of the giver, the receiver, and the given, because all are empty. Then one can truly give without expectations, without the ego being involved. This is the perfection of dana, or dana paramita.

six perfections 波羅蜜多

Paramitas, the practice that can bring one to liberation. Literally, “to the other shore.” To become a buddha, the bodhisattva practices the six paramitas: perfection of charity (dana), moral conduct (sila), tolerance (ksanti), diligence (virya), meditation (dhyana), and, most important of all, wisdom (prajna).

The practice of the six paramitas can remove our impurities/delusions, which are originally empty, so in the end, nothing is gained and nothing is lost. Still, one then becomes a buddha; without the practice, the buddha nature is latent and one is an ordinary sentient being imbued with suffering.

glorifies the bodhi path

Bodhi is “awakening.” To glorify the bodhi path (path to Buddhahood) refers to the Mahayana ideal of bringing countless beings to enlightenment along with one’s own enlightenment.夫入道多途,要而言之,不出二種:一是理入,二是行入。

理入者,謂藉教悟宗,深信含生同一真性,但為客塵妄想所覆,不能顯了。若也捨妄歸真,凝住壁觀,無自無他,凡聖等一。堅住不移,更不隨文教,此即於理冥符;無有分別,寂然無為,名之理入。

行入謂四行,其餘諸行,悉入此中。何等四耶。一報冤行,二隨緣行,三無所求行,四稱法行。

云何報冤行。謂修道行人,若受苦時,當自念言。我往昔無數劫中,棄本從末,流浪諸有,多起冤憎,違害無限。今雖無犯,是我宿殃,惡業果熟,非天非人所能見與,甘心甘受,都無冤訴。經云:逢苦不憂。何以故。識達故。此心生時,與理相應,體冤進道。故說言報冤行。

二隨緣行者。眾生無我,並緣業所轉,苦樂齊受,皆從緣生。若得勝報榮譽等事,是我過去宿因所感,今方得之。緣盡還無,何喜之有。得失從緣,心無增減,喜風不動,冥順於道。是故說言隨緣行。

三 .無所求行者。世人長迷,處處貪著,名之為求。智者悟真,理將俗反,安心無為。形隨運轉,萬有斯空,無所願樂。功德黑暗,常相隨逐,三界久居,猶如火宅, 有身皆苦,誰得而安。了達此處,故捨諸有,止想無求。經曰:有求皆苦,無求即樂。判知無求,真為道行。故言無所求行。

稱 法行者。性淨之理,目之為法。此理眾相斯空,無染無 著,無此無彼。經曰:法無眾生,離眾生垢故;法 無有我,離我垢故。智者若能信解此理,應當稱法而行。法體無慳,身命財行檀捨施,心無吝惜。脫解三空,不倚不著,但為去垢,稱化眾生而不取相。此為自行, 復能利他,亦能莊嚴菩提之道。檀施既爾,餘五亦然。為除妄想,修行六度,而無所行。是為稱法行。

Trust In Mind信 心 銘

by Third Patriarch Seng Can

The Supreme Way is difficult
Only for those who pick and choose.
Simply let go of love and hate;
The Way will fully reveal itself.
The slightest distinction
Results in a difference as great as heaven and earth.
For the Way to manifest,
Hold not to likes and dislikes.
The contention of likes and dislikes
Is a disease of the mind.
Without realizing the Profound Principle,
It is futile to practice stillness.
Intrinsically perfect like the Great Void,
Without lack, without excess;
In choosing to grasp or reject,
One is blind to Suchness.
Neither pursue conditioned existence,
Nor stay in idle emptiness.
In oneness and equality,
All self-boundaries dissolve.
Trying to still action
Is an action itself.
Still trapped in duality,
How can you recognize oneness?
Failing to penetrate the meaning of oneness,
Neither side will function.
Banishing existence entwines you in existence;
Pursuing emptiness turns you away from it.
The more you talk and think,
The more you go astray;
Cease all speech and thought,
Then everywhere you are with the Way.
To attain the principle, return to the source;
Pursuing reflections, the essence is lost.
Inner illumination, in a moment,
Surpasses idle emptiness.
The appearance of this idle emptiness
Results entirely from deluded views.
No need to search for truth,
Just put to rest all views.
Abide not in dualistic views;
Take heed not to pursue them.
As soon as right and wrong arise,
The mind is bewildered and lost.
Two comes from one,
Hold on not even to one.
When not even one thought arises,
All dharmas are flawless.
Free of flaws, free of dharmas,
No arising, no thought.
The subject disappears with its object,
The object vanishes without its subject.
Objects are objects because of subjects,
Subjects are subjects because of objects.
Know that these two
Are essentially of one emptiness.
The one emptiness unites opposites,
Equally pervading all phenomena.
Not differentiating what is fine or coarse,
How can there be any preferences?
The Great Way is all embracing,
Neither easy nor difficult.
The narrow minded doubt this;
In haste, they fall behind.
With clinging one loses judgment
And will surely go astray.
Let everything follow its own nature;
The Essence neither goes nor stays.
To follow your true nature is to unite with the Way,
Be at ease and worries will cease.
Fixation of thought is unnatural,
Yet laziness of mind is undesirable.
Not wanting to wear down the spirit,
Why do you hold dear or alienate?
To enter the One Vehicle,
Be not prejudice against the six dusts.
To have no prejudice toward the six dusts
Is to come into true enlightenment.
The wise abide in wu-wei,
The fools entangle themselves.
Dharmas do not differ,
Yet the deluded desire and cling.
To seek the mind with the mind–
Is this not a great error?
In delusion chaos and stillness arise,
In enlightenment there is no desire and aversion.
The duality of all things
Comes from false discrimination.
Dreams, illusions, like flowers in the sky—
How can they be worth grasping?
Gain and loss, right and wrong–
Abandon these at once.
If your eyes are open
Dreams will naturally cease.
If the mind makes no distinctions,
All dharmas are of One Suchness.
In the profound essence of this Suchness,
One abandons all conditioning.
Beholding the myriad dharmas in their entirety
Things return to their natural state.
As all grounds for distinction vanish,
Nothing can be compared or described.
When what is still moves, there is no motion;
When what is moving stops, there is no stillness.
Since two cannot be established,
How can there be one?
Reaching the ultimate,
Rules and measures are nonexistent.
Achieving a mind of impartiality,
All striving comes to an end;
Doubts are completely cleared,
In right faith the mind is set straight.
Nothing to linger upon,
Nothing to remember.
Clear, empty, and self-illuminating,
The mind exerts no effort.
This is beyond the sphere of thought,
Which reason and feeling cannot fathom.
In the Dharma Realm of True Suchness,
There are neither self nor others.
To reach accord with it at once
Just practice non-duality.
Non-duality embodies all things,
As all things are inseparable.
The wise everywhere
All follow this teaching.
The Way transcends time and space —
One thought for ten thousand years.
Being nowhere yet everywhere,
All places are right before your eyes.
The smallest is the same as the largest,
In the realm free of delusions.
The largest is the same as the smallest;
No boundaries or marks can be seen.
Existence is precisely nonexistence,
Nonexistence is precisely existence.
If you cannot realize this,
Then you should change your ways.
One is everything;
Everything is one.
If you can realize this,
Why worry about not reaching perfection?
Trust in the non-duality of mind;
Non-duality results from trust in mind.
Beyond words and speech,
It is neither past, present, nor future.僧璨大師

至 道 無 難 , 唯 嫌 揀 擇 。
但 莫 憎 愛 , 洞 然 明 白 。
毫 釐 有 差 , 天 地 懸 隔 。
欲 得 現 前 , 莫 存 順 逆 。
違 順 相 爭 , 是 為 心 病 。
不 識 玄 旨 , 徒 勞 念 靜 。
圓 同 太 虛 , 無 欠 無 餘 。
良 由 取 捨 , 所 以 不 如 。
莫 逐 有 緣 , 勿 住 空 忍 。
一 種 平 懷 , 泯 然 自 盡 。
止 動 歸 止 , 止 更 彌 動 。
唯 滯 兩 邊 , 寧 知 一 種 。
一 種 不 通 , 兩 處 失 功 。
遣 有 沒 有 , 從 空 背 空 。

多 言 多 慮 , 轉 不 相 應 。
絕 言 絕 慮 , 無 處 不 通 。
歸 根 得 旨 , 隨 照 失 宗 。
須 臾 返 照 , 勝 卻 前 空 。
前 空 轉 變 , 皆 由 妄 見 。
不 用 求 真 , 唯 須 息 見 。
二 見 不 住 , 慎 勿 追 尋 。
纔 有 是 非 , 紛 然 失 心 。
二 由 一 有 , 一 亦 莫 守 。
一 心 不 生 , 萬 法 無 咎 。
無 咎 無 法 , 不 生 不 心 。
能 隨 境 滅 , 境 逐 能 沈 。
境 由 能 境 , 能 由 境 能 。
欲 知 兩 段 , 元 是 一 空 。
一 空 同 兩 , 齊 含 萬 像 。

不 見 精 粗 , 寧 有 偏 黨 。
大 道 體 寬 , 無 易 無 難 。
小 見 狐 疑 , 轉 急 轉 遲 。
執 之 失 度 , 必 入 邪 路 。
放 之 自 然 , 體 無 去 住 。
任 性 合 道 , 逍 遙 絕 惱 。
繫 念 乖 真 , 昏 沉 不 好 。
不 好 勞 神 , 何 用 疏 親 。
欲 趣 一 乘 , 勿 惡 六 塵 。
六 塵 不 惡 , 還 同 正 覺 。
智 者 無 為 , 愚 人 自 縛 。
法 無 異 法 , 妄 自 愛 著 。
將 心 用 心 , 豈 非 大 錯 。
迷 生 寂 亂 , 悟 無 好 惡 。
一 切 二 邊 , 良 由 斟 酌 。

夢 幻 空 花 , 何 勞 把 捉 。
得 失 是 非 , 一 時 放 卻 。
眼 若 不 睡 , 諸 夢 自 除 。
心 若 不 異 , 萬 法 一 如 。
一 如 體 玄 , 兀 爾 忘 緣 。
萬 法 齊 觀 , 歸 復 自 然 。
泯 其 所 以 , 不 可 方 比 。
止 動 無 動 , 動 止 無 止 。
兩 既 不 成 , 一 何 有 爾 。
究 竟 窮 極 , 不 存 軌 則 。
契 心 平 等 , 所 作 俱 息 。
狐 疑 盡 淨 , 正 信 調 直 。
一 切 不 留 , 無 可 記 憶 。
虛 明 自 照 , 不 勞 心 力 。

非 思 量 處 , 識 情 難 測 。
真 如 法 界 , 無 他 無 自 。
要 急 相 應 , 唯 言 不 二 。
不 二 皆 同 , 無 不 包 容 。
十 方 智 者 , 皆 入 此 宗 。
宗 非 促 延 , 一 念 萬 年 。
無 在 不 在 , 十 方 目 前 。
極 小 同 大 , 妄 絕 境 界 。
極 大 同 小 , 不 見 邊 表 。
有 即 是 無 , 無 即 是 有 。
若 不 如 是 , 必 不 須 守 。
一 即 一 切 , 一 切 即 一 。
但 能 如 是 , 何 慮 不 畢 。
信 心 不 二 , 不 二 信 心 。
言 語 道 斷 , 非 去 來 今 。

Ten Precepts for the Mind 一心戒文

1. From the profound and wondrous original nature which is eternal, never give rise to  views of death or extinction. This is the precept of No Killing.
2. From the profound and wondrous original nature which is ungraspable, know that one  can possess nothing. This is the precept of No Stealing.
3. From the profound and wondrous original nature which is without attachment, desire  nothing. This is the precept of No Sexual Conduct.
4. From the profound and wondrous original nature which is indescribable, utter no  words. This the precept of No Lying.
5. From the profound and wondrous original nature which is pure and clear, never give rise to ignorance. This is the precept of No Intoxicants.
6. From the profound and wondrous original nature which is flawless, speak of no faults.  This is the precept of No Publicizing People’s Faults.
7. From the profound and wondrous original nature which is impartial, make no distinction between self and others. This is the precept of No Bragging And Slandering.
8. From the profound and wondrous original nature which is universal, raise no selfish thought. This is the precept of No Greed.
9. From the profound and wondrous original nature which has no self, do not mistake the ego as real. This is the precept of No Anger.
10.From the profound and wondrous original nature that is one-suchness, have no dualistic view of buddha vs. sentient beings. This is the precept of Not Defaming the Three Jewels.一、於自性靈妙常住法中,不生斷滅之見,名不殺生。
二、於自性靈妙不可得法中,不生可得之念,名不偷盜。
三、於自性靈妙無著法中,不生愛著之念,名不淫欲。
四、於自性靈妙不可說法中,不說一字,名不妄語。
五、於自性靈妙本來清淨法中,不生無明,名不飲酒。
六、於自性靈妙無過患法中,不說過罪,名不說過。
七、於自性靈妙平等法中,不說自他,名不自讚毀他。
八、於自性靈妙真如週遍法中,不生一相慳執,名不慳貪。
九、於自性靈妙無我法中,不計實我,名不瞋恚。
十、於自性靈妙一如法中,不起生佛二見,名不謗三寶