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title: Sutra in Forty-Two Sections (佛說四十二章經)
description: "Sutra in Forty-Two Sections佛說四十二章經後漢摩騰、竺法蘭共譯"
---

Sutra in Forty-Two Sections
佛說四十二章經
後漢摩騰、竺法蘭共譯

Translated from Chinese into English by the Buddhist Text Translation Society,
Dharma Realm Buddhist University, City Of Ten Thousand Buddhas
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。于鹿野苑中，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。

Section 1
Leaving Home and Becoming an Arhat
The Buddha said, "People who take leave of their families and go forth from the householder life, who know their mind and penetrate to its origin, and who understand the unconditioned Dharma are called Shramanas. They constantly observe the 250 precepts, and they value purity in all that they do. By practicing the four true paths, they can become Arhats."
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。

Section 2
Eliminating Desire and Ending Seeking
The Buddha said, "Those who have left the home-life and become Shramanas cut off desire, renounce love, and recognize the source of their minds. They penetrate the Buddha profound principles and awaken to the unconditioned Dharma. Internally they have no thing to attain, and externally they seek nothing. They are not mentally bound to the Way, nor are they tied to karma. They are free of thought and action; they neither cultivate nor attain certification; they do not pass through the various stages, and yet they are highly revered. This is the meaning of the Way. "
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。心不系道，亦不結業。無念無作，非修非證。不歷諸位，而自崇最。名之為道。

Section 3
Severing Love and Renouncing Greed
The Buddha said, "Shaving their hair and beards, they become Shramanas who accept the Dharmas of the Way. They renounce worldly wealth and riches. In receiving alms, they accept only what enough. They take only one meal a day at noon, pass the night beneath trees, and are careful not to seek more than that. Craving and desire are what cause people to be stupid and dull."
佛言：剃除須髮而為沙門，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。

Section 4
Clarifying Good and Evil
The Buddha said, "Living beings may perform Ten Good Deeds or Ten Evil Deeds. What are the ten? Three are done with the body, four are done with the mouth, and three are done with the mind. The three done with the body are killing, stealing, and lust. The four done with the mouth are duplicity, harsh speech, lies, and frivolous speech. The three done with the mind are jealousy, hatred, and stupidity. Thus
These ten are not in accord with the Way of Sages and are called the Ten Evil Deeds. To put a stop to these evils is to perform the Ten Good Deeds. "
. 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。

Section 5
Reducing the Severity of Offenses
The Buddha said, "If a person has many offenses and does not repent of them, but cuts off all thought of repentance, the offenses will engulf him, just as water returning to the sea will gradually become deeper and wider. If a person has offenses and, realizing they are wrong, reforms and does good, the offenses will dissolve by themselves, just as a sick person who begins to perspire will gradually be cured. "
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。

Section 6
Tolerating Evil-doers and Avoiding Hatred
The Buddha said, "When an evil person hears about your goodness and intentionally comes to cause trouble, you should restrain yourself and not become angry or blame him. Then the one who has come to do evil will do evil to himself. "
佛言：惡人聞善，故來擾亂者，汝自禁息，當無嗔責，彼來惡者而自惡之。

Section 7
Evil Returns to the Doer
The Buddha said, "There was a person who, upon hearing that I observe the Way and practice great humane kindness, intentionally came to berate me. I was silent and did not reply. When he finished abusing me, I asked, 』If you are courteous to people and they do not accept your courtesy, the courtesy returns to you, does it not? 』
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。

Section 8
Abusing Others Defiles Oneself
The Buddha said, "An evil person who harms a sage is like one who raises his head and spits at heaven. Instead of reaching heaven, the spittle falls back on him. It is the same with someone who throws dust against the wind. Instead of going somewhere else, the dust returns to defile his own body. The sage can not be harmed. Misdeeds will inevitably destroy the doer. "
佛言：惡人害賢者，猶仰天而唾，唾不至天，還從已墮；逆風揚塵，塵不至彼，還坌己身。賢不可悔，禍必滅己。

Section 9
By Returning to the Source, You Find the Way
The Buddha said, "Deep learning and a love of the Way make the Way difficult to attain. When you guard your mind and revere the Way, the Way is truly great! "
佛言：博聞愛道，道必難會；守志奉道，其道甚大。

Section 10
Joyful Charity Brings Blessings
The Buddha said, "When you see someone who is practicing giving, aid him joyfully, and you will obtain vast and great blessings. "
A Shramana asked, s there an end to those blessings? "
The Buddha said, "Consider the flame of a single torch. Though hundreds and thousands of people come to light their own torches from it so that they can cook their food and ward off darkness, the first torch remains the same. Blessings, too, are like this. "
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，數千百人各以炬來分取，熟食除冥，此炬如故；福亦如之。

Section 11
The Increase in Merit Gained by Bestowing Food
The Buddha said, "Giving food to a hundred bad people is not as good as giving food to a single good person. Giving food to a thousand good people is not as good as giving food to one person who holds the Five Precepts. Giving food to ten thousand people who hold the Five Precepts is not as good as giving food to a single Srotaapanna. Giving food to a million Srotaapannas is not as good as giving food to a single Sakridagamin. Giving food to ten million Sakri dagamins is not as good as giving food to a single Anagamin. Giving food to a hundred million Anaga mins is not as good as giving food to a single Arhat. Giving food to one billion Arhats is not as good as giving food to a single Pratyekabuddha. Giving food to ten billion Pratyekabuddhas is not as good as giving food to a Buddha of the three periods of time. Giving food to a hundred billion Buddhas of the three periods of time is not as good as giving food to a single person who is without thoughts, without dwelling, without cultivation, and without accomplishment. "
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。

Section 12
A List of Difficulties and an Exhortation to Cultivate
The Buddha said, "People encounter twenty different kinds of difficulties: It is difficult to give when one is poor. It is difficult to study the Way when one has wealth and status. It is difficult to abandon life and face the certainty of death. It is difficult to encounter the Buddhist sutras. It is difficult to be born at the time of a Buddha. It is difficult to be patient with lust and desire. It is difficult to see fine things and not seek them. It is difficult to be insulted and not become angry. It is difficult to have power and not abuse it. It is difficult to come in contact with things and have no thought of them. It is difficult to be vastly learned and well-read. It is difficult to get rid of pride. It is difficult not to slight those who have not yet studied. It is difficult to practice equanimity of mind. It is difficult not to gossip. It is difficult to meet a Good and Wise Advisor. It is difficult to see one own nature and study the Way. It is difficult to teach and save people according to their potentials. It is difficult to see a state and not be moved by it. It is difficult to have a good understanding of skill-in-means."
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，被辱不嗔難，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。

Section 13
Questions about the Way and Past Lives
A Shramana asked the Buddha, "What causes and conditions can I know my past lives and understand the ultimate Way? "
The Buddha said, "Purifying your mind and preserving your resolve, you can understand the ultimate Way. Just as when you polish a mirror, the dust vanishes and brightness remains, so too, if you cut off desire and do not seek, you then can know past lives. "
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。

Section 14
Asking about Goodness and Greatness
A Shramana asked the Buddha, "What is goodness? What is the foremost greatness? " The Buddha said, o
practice the Way and uphold the truth is goodness. To unite your will with the Way is greatness. "
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。

Section 15
Asking about Strength and Brilliance
A Shramana asked the Buddha, "What is the greatest strength? What is the utmost brilliance? "
The Buddha said, "Patience under insult is the greatest strength, because people who are patient do not harbor hatred, and they gradually grow more peaceful and strong. Patient people, since they are not evil, will surely gain the respect of others. Then the mind defilements are gone completely, so that it is pure and untainted, that is the utmost brilliance. When there is nothing, from before the formation of the heavens and the earth until now, in any of the ten directions that you do not see, know, or hear; when you have attained omniscience, that may be called brilliance. "
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，逮于今日；十方所有，無有不見，無有不知，無有不聞，得一切智，可謂明矣！

Section 16
Casting Aside Love and Attaining the Way
The Buddha said, "People who cherish love and desire do not see the Way. Just as when you stir clear water with your hand, those who stand beside it cannot see their reflections, so, too, people who are entangled in love and desire have turbidity in their minds, and therefore they cannot see the Way. You Shramanas should cast aside love and desire. When the stains of love and desire disappear, you will be able to see the Way. "
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，當舍愛欲。愛欲垢盡，道可見矣！

Section 17
When Light Arrives, Darkness Departs
The Buddha said, "Those who see the Way are like someone holding a torch who enters a dark room, dispelling the darkness so that only light remains. When you study the Way and see the truth, ignorance vanishes and light remains forever. "
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！

Section 18
Thoughts and So Forth Are Basically Empty
The Buddha said, y Dharma is the mindfulness that is both mindfulness and non-mindfulness. It is the practice that is both practice and non-practice. It is words that are words and non-words, and cultivation that is cultivation and non-cultivation. Those who understand are near to it; those who are confused are far away, indeed. It is not accessible by the path of language. It is not hindered by physical objects. If you are off by a hairsbreadth, you will lose it in an instant. "
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。

Section 19
Contemplating Both the False and the True
The Buddha said, "Contemplate heaven and earth, and be mindful of their impermanence. Contemplate the world, and be mindful of its impermanence. Contem-plate the efficacious, enlightened nature: it is the Bodhi nature. With this awareness, one quickly attains the Way. "
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！

Section 20
Realize that the Self Is Truly Empty
The Buddha said, "You should be mindful of the four elements within the body. Though each has a name, none of them is the self. Since they are not the self, they are like an illusion. "
佛言：當念身中四大，各有自名，都無我者。我既都無，其如幻耳！

Section 21
Fame Destroys Life Roots
The Buddha said, "There are people who follow emotion and desire and seek to be famous. By the time their reputation is established, they are already dead. Those who are greedy for worldly fame and do not study the Way simply waste their effort and wear themselves out. By way of analogy, although burning incense gives off fragrance, when it has burned down, the remaining embers bring the danger of a fire that can burn one up. "
佛言：人隨情欲，求于聲名；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。

Section 22
Wealth and Sex Cause Suffering
The Buddha said, "People are unable to renounce wealth and sex. They are just like a child who cannot resist honey on the blade of a knife. Even though the amount is not even enough for a single meal serving , he will lick it and risk cutting his tongue in the process. "
佛言：財色于人，人之不舍。譬如刀刃有蜜，不足一餐之美；小兒舐之，則有割舌之患。

Section 23
A Family Is Worse than a Prison
The Buddha said, "People are bound to their families and homes to such an extent that these are worse than a prison. Eventually one is released from prison, but people never think of leaving their families. Don?t they fear the control that emotion, love, and sex have over them? Although they are in a tiger jaws, their hearts are blissfully oblivious. Because they throw themselves into a swamp and drown, they are known as ordinary people. Pass through the gateway! Get out of the defilement and become an Arhat! "
佛言：人系于妻子舍宅，甚于牢獄。牢獄有散釋之期，妻子無遠離之念。情愛于色，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。

Section 24
Sexual Desire Obstructs the Way
The Buddha said, "f all longings and desires, there is none as strong as sex. Sexual desire has no equal. Fortunately, it is one of a kind. If there were something else like it, no one in the entire world would be able to cultivate the Way. "
佛言：愛欲莫甚于色。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。

Section 25
The Fire of Desire Burns
The Buddha said, "Person with love and desire is like one who carries a torch while walking against the wind: he is certain to burn his hand. "
佛言：愛欲于人，猶如執炬逆風而行，必有燒手之患。

Section 26
Demons from the Heavens Try to Tempt the Buddha
The heaven spirit offered beautiful maidens to the Buddha, hoping to destroy his resolve. The Buddha said, What have you skin-bags full of filth come here for? Go away, I』ve got no use for you. "
Then the heaven spirit became very respectful and asked about the meaning of the Way. The Buddha explained it for him, and he immediately attained the fruition of Srotaapanna.
天神獻玉女于佛，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。

Section 27
One Attains the Way after Letting Go of Attachments
The Buddha said, "Person who follows the Way is like a floating piece of wood that courses along with the current. If it does not touch either shore; if people do not pluck it out; if ghosts and spirits do not intercept it; if it is not trapped in whirlpools; and if it does not rot, I guarantee that the piece of wood will reach the sea. If students of the Way are not deluded by emotion and desire, and if they are not caught up in the many crooked views, but are vigorous in their cultivation of the unconditioned, I guarantee that they will certainly attain the Way. "
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。

Section 28
Don Indulge the Wild Mind
The Buddha said, "Be careful not to believe your own mind; your mind is not to be believed. Be careful not to get involved with sex; involvement with sex leads to disaster. After you have attained Arhatship, you can believe your own mind. "
佛言：甚勿信汝意，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。

Section 29
Proper Contemplation Counteracts Sexual Desire
The Buddha said, "Be careful not to look at women, and do not talk with them. If you must speak with them, be properly mindful and think, am a Shramana living in a turbid world. I should be like the lotus flower, which is not stained by the mud. 』 Think of elderly women as your mothers, of those who are older than you as your elder sisters, of those who are younger as your younger sisters, and of very young girls as your daughters. Bring forth thoughts to rescue them, and put an end to bad thoughts."
佛言：慎勿視女色，亦莫共言語。若與語者，正心思念：我為沙門，處于濁世，當如蓮華，不為泥污。想其老者為母，長者如姊，少者如妹，稚者如子。生度脫心，息滅惡念。

Section 30
Stay Far Away from the Fire of Desire
The Buddha said, "People who cultivate the Way are like dry grass: it is essential to keep it away from an oncoming fire. People who cultivate the Way look upon desire as something they must stay far away from."
佛言：夫為道者，如被乾草，火來須避。道人見欲，必當遠之。

Section 31
When the Mind Is Still, Desire Is Dispelled
The Buddha said, "There was once someone who was plagued by ceaseless sexual desire and wished to castrate himself. The Buddha said to him," o cut off your sexual organ would not be as good as to cut off your mind. Your mind is like a supervisor: if the supervisor stops, his employees will also quit. If the deviant mind is not stopped, what good does it do to cut off the organ? 』"
The Buddha spoke a verse for him:
Desire is born from your intentions.
Intentions are born from thoughts.
When both aspects of the mind are still,
There is neither form nor activity.

The Buddha said, his verse was spoken by the Buddha Kashyapa. "
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：欲生于汝意，意以思想生，二心各寂靜，非色亦非行。佛言：此偈是迦葉佛說。

Section 32
Emptying out the Self Quells Fear
The Buddha said, "People worry because of love and desire. That worry then leads to fear. If you transcend love, what worries will there be? What will be left to fear? "
佛言：人從愛欲生憂，從憂生怖。若離于愛，何憂何怖？

Section 33
Wisdom and Clarity Defeat the Demons
The Buddha said, "People who cultivate the Way are like a soldier who goes into battle alone against ten thousand enemies. He dons his armor and goes out the gate. He may prove to be a coward; he may get halfway to the battlefield and retreat; he may be killed in combat; or he may return victorious. Shramanas who study the Way must make their minds resolute and be vigorous, courageous, and valiant. Not fearing what lies ahead, they should defeat the hordes of demons and obtain the fruition of the Way. "
佛言：夫為道者，譬如一人與萬人戰。掛鎧出門，意或怯弱，或半路而退，或格斗而死，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。

Section 34
By Staying in the Middle, One Attains the Way
One evening a Shramana was reciting the Sutra of the Teaching Bequeathed by the Buddha Kashyapa. The sound of his voice was mournful as he reflected remorsefully on his wish to retreat in cultivation. The Buddha asked him, "In the past when you were a householder, what did you do? " He replied, "I was fond of playing the lute. " The Buddha said, "What happened when the strings were slack? " He replied, "They didn』t sound. " What happened when they were too tight? " He replied, "The sounds were cut short. " What happened when they were tuned just right between slack and tight? " He replied, "The sounds carried. " The Buddha said, "It is the same with a Shramana who studies the Way. If his mind is harmonious, he can attain the Way. If he is impetuous about the Way, his impetuousness will tire out his body; and if his body is tired, his mind will become afflicted. If his mind becomes afflicted, then he will retreat from his practice. If he retreats from his practice, his offenses will certainly increase. You need only be pure, peaceful, and happy, and you will not lose the Way. "
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。于道若暴，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。

Section 35
When One Is Purified of Defilements, the Brilliance Remains
The Buddha said,"People smelt metal by burning the dross out of it in order to make high quality implements. It is the same with people who study the Way: first they must get rid of the defilements in their minds; then their practice becomes pure. "
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。

Section 36
The Sequence that Leads to Success
The Buddha said, "It is difficult for one to leave the evil destinies and become a human being.
Even if one does become a human being, it is still difficult to become a man rather than a woman.
Even if one does become a man, it is still difficult to have the six sense organs complete and perfect.
Even if the six sense organs are complete and perfect, it is still difficult for one to be born in a central country.
Even if one is born in a central country, it is still difficult to be born at a time when there is a Buddha in the world.
Even if one is born at a time when there is a Buddha in the world, it is still difficult to encounter the Way.
Even if one does encounter the Way, it is still difficult to bring forth faith.
Even if one brings forth faith, it is still difficult to resolve one mind on Bodhi.
Even if one does resolve one mind on Bodhi, it is still difficult to be beyond cultivation
and attainment. "
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。

Section 37
Staying Mindful of Moral Precepts Brings Us Close to the Way
The Buddha said, "My disciples may be several thousand miles away from me, but if they remember my moral precepts, they will certainly attain the fruition of the Way. If those who are by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way. "
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。

Section 38
Birth Leads to Death
The Buddha asked a Shramana, "How long is the human life span? " He replied, few days. " The Buddha said, "You have not yet understood the Way. "
He asked another Shramana, "How long is the human life span? " The reply was, he space of a meal. " The Buddha said, "You have not yet understood the Way. "
He asked another Shramana, "How long is the human life span? " He replied, he length of a single breath. " The Buddha said, "Excellent. You have understood the Way. "
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！

Section 39
The Buddha Instructions Are Not Biased
The Buddha said, "Students of the Buddha Way should believe in and accord with everything that the Buddha teaches. When you eat honey, it is sweet on the surface and sweet in the center; it is the same with my sutras. "
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。

Section 40
The Way Is Practiced in the Mind
The Buddha said, "Shramana who practices the Way should not be like an ox turning a millstone. Such a one walks the Way with his body, but his mind is not on the Way. If the mind is concentrated on the Way, what further need is there to practice? "
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。

Section 41
A Straight Mind Gets Rid of Desire
The Buddha said, "One who practices the Way is like an ox pulling a heavy load through deep mud. The ox is so extremely exhausted that it dares not glance to the left or right. Only when it gets out of the mud can it rest. The Shramana should regard emotion and desire as being worse than deep mud; and with an undeviating mind, he should be mindful of the Way. Then he can avoid suffering. "
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，甚于淤泥。直心念道，可免苦矣。

Section 42
Understanding that the World Is Illusory
The Buddha said, "Look upon royalty and high positions as upon the dust that floats through a crack. I look
upon treasures of gold and jade as upon broken tiles. I look upon fine silk clothing as upon cheap cotton. I
look upon a great thousand-world universe as upon a small nut kernel. I look upon the waters of the
Anavatapta Lake as upon oil used to anoint the feet. "
佛言：吾視王侯之位，如過隙塵。視金玉之寶，如瓦礫。視籸素之服，如敝帕。視大千界，如一訶子。視阿耨池水，如涂足油。視方便門，如化寶聚。視無上乘，如夢金帕。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。