《佛说四十二章经》汉英对照(异译本)

《佛说四十二章经》汉英对照（译者佚名）

后汉摩腾、竺法兰共译

世尊成道已，作是思惟：离欲寂静，是最为胜。住大禅定，降诸魔道。于鹿野苑中，转四谛法轮，度憍陈如等五人而证道果。复有比丘所说诸疑，求佛进止。世尊教敕，一一开悟。合掌敬诺，而顺尊敕。

第一章出家证果

佛言：辞亲出家，识心达本，解无为法，名曰沙门。常行二百五十戒，进止清净，为四真道行，成阿罗汉。阿罗汉者，能飞行变化，旷劫寿命，住动天地。次为阿那含。阿那含者，寿终灵神上十九天。证阿罗汉。次为斯陀含。斯陀含者，一上一还，即得阿罗汉。次为须陀洹。须陀洹者，七死七生，便证阿罗汉。爱欲断者，如四肢断，不复用之。

1. The Buddha said, "Those who, taking leave of their families and adopting the life of renunciation, understand the mind, reach the source, and comprehend the immaterial, are called Sramanas.

Those who observe the two hundred and fifty precepts of morality, who are pure and spotless in their behaviours, and who exert themselves for the attainment of the stages of progress, are called Arhats. The Arhat is able to fly through space and assume different forms; his life is eternal, and there are times when he causes heaven and earth to quake.

Below them is the Anagamin who, at the end of a long life, ascend in spirit to the nineteenth heaven and obtains Arhatship.

Next come the Skridagamin who ascends to the heavens (after his death), comes back to the earth once more, and then attains Arhatship.

Then come the Srotaapanna who cannot become Arhat until he has passed seven more rounds of birth and death. By the severance of the passions is meant that like the limbs severed they are never again made use of."

第二章断欲绝求

佛言：出家沙门者，断欲去爱，识自心源，达佛深理，悟无为法。内无所得，外无所求。心不系道，亦不结业。无念无作，非修非证。不历诸位，而自崇最。名之为道。

2. The Buddha said, "The renunciate Sramana cuts off the passions, frees himself of attachments, understands the source of his own mind, penetrates the deepest doctrine of Buddha, and comprehends the Dharma which is immaterial. He has no prejudice in his heart, he has nothing to hanker after. He is not hampered by the thought of the Way, nor is he entangled in karma. No prejudice, no compulsion, so discipline, no enlightenment, and no going up through the grades, and yet in possession of all honours in itself - this is what is meant by the Way."

第三章割爱去贪

佛言：剃除须发而为沙门，受道法者，去世资财，乞求取足。日中一食，树下一宿，慎勿再矣！使人愚蔽者，爱与欲也。

3. The Buddha said, "Those who shaving their heads and faces and becomes Sramanas and have accepted the Doctrine of the Way, should surrender all worldly possessions and be contented with whatever they obtain by begging. Only one meal a day and loding under a tree, he desires nothing else. For what makes one stupid and irrational is attachments and passions."

第四章善恶并明

佛言：众生以十事为善，亦以十事为恶。何等为十？身三、口四、意三。身三者，杀盗淫。口四者，两舌、恶口、妄言、绮语。意三者，嫉恚痴。如是十事，不顺圣道，名十恶行。是恶若止，名十善行耳。

4. The Buddha said, "There are ten things considered good by all beings, and ten things evil. What are they? Three of them depend upon the body, four upon the mouth, and three upon the mind.

The three evil deeds depending upon the body are: killing, stealing and unchaste deeds. The four depending upon the mouth are: slendering, cursing, lying and flattery. The three depending upon the mind are: jealousy, hatred and ignorance. All these things are not in keeping with the Holy Way, and are therefore evil. When these evils

are not done, they are ten good deeds."

第五章转重令轻

佛言：人有众过，而不自悔、顿息其心，罪来赴身；如水归海，渐成深广。若人有过，自解知非，改恶行善，罪自消灭；如病得汗，渐有痊损耳。

5. The Buddha said, "If a man who has committed many sins, does not repent and purify his heart of evil, retribution will come upon his person as sure as the streams runs into the ocean which becomes ever deeper and wider. If a man who has committed sins, come to the knowledge of it, reforms himself, and practises goodness, the force of retribution will gradually exhaust itself as a disease gradually loses its baneful influence when the patient perspires."

第六章忍恶无嗔

佛言：恶人闻善，故来扰乱者，汝自禁息，当无嗔责，彼来恶者而自恶之。

6. The Buddha said, "When an evil-man, seeing you practise goodness, comes and maticiously insults you, you should patiently endure it and not feel angry with him, for the evil-man is insulting himself by trying to insult you."

第七章恶还本身

佛言：有人闻吾守道，行大仁慈，故致骂佛。佛默不对。骂止，问曰：子以礼从人，其人不纳，礼归子乎？对曰：归矣！佛言：今子骂我，我今不纳，子自持祸归子身矣！犹响应声，影之随形，终无免离，慎勿为恶。

7. The Buddha said, "Once a man came unto me and denounced me on account of my observing the Way and practicing great loving-kindness. But I kept silent and did not answer him. The denunciation ceased. Then I asked him. 'If you bring a present to your neighbour and he accepts it not; does the present come back to you?' He replied, 'It will.' I said, 'You denounce me now, but as I accept it not, you must take the wrong deed back on your own person. It is like echo succeeding sound, it is like shadow following object; you never escape the effect of your own evil deeds. Be therefore mindful, and cease from doing evil."

第八章尘唾自污

佛言：恶人害贤者，犹仰天而唾，唾不至天，还从已堕；逆风扬尘，尘不至彼，还坌己身。贤不可毁，祸必灭己。

8. The Buddha said, "Evil-doers who denounce the wise resemble a person who spits against the sky; the spittle will never reach the sky; but comes down on himself. Evil-doers again resemble a man who stirs the dust against the wind, the dust is never raised without doing him injury. Thus, the wise will never be hurt but the curse is sure to destroy the evil-doers themselves."

第九章返本会道

佛言：博闻爱道，道必难会；守志奉道，其道甚大。

9. The Buddha said, "If you endeavour to embrace the Way through much learning, the Way will not understood. If you observe the Way with simplicity of heart, great indeed is this Way."

第十章喜施获福

佛言：睹人施道，助之欢喜，得福甚大。沙门问曰：此福尽乎？佛言：譬如一炬之火，数千百人各以炬来分取，熟食除冥，此炬如故；福亦如之。

10. The Buddha said, "Those who rejoice in seeing others observe the Way will obtain great blessing." A Sramana asked the Buddha, "Would this blessing be destroyed?" The Buddha replied, "It is like a lighted torch whose flame can be distributed to ever so many others torches which flame can be distributed to ever so many other torches which people may bring along; and therewith they will cook food and dispel darkness, while the original torch itself remains burning ever the same. It is even so with the bliss of the Way."

第十一章施饭转胜

佛言：饭恶人百，不如饭一善人；饭善人千，不如饭一持五戒者；饭五戒者万，不如饭一须陀洹；饭百万须陀洹，不如饭一斯陀含；饭千万斯陀含，不如饭一阿那含；饭一亿阿那含，不如饭一阿罗汉；饭十亿阿罗汉，不如饭一辟支佛；饭百亿辟支佛，不如饭一三世诸佛；饭千亿三世诸佛，不如饭一无念无住无修无证之者。

11. The Buddha said, "It is better to feed a good man than one hundred bad men. It is

better to feed one who observe the Five Precepts of the Buddha than to feed one thousand good men. It is better to feed one Srotaapanna (Stream-enteree) than to feed ten thousands of those who observe the Five Precepts of Buddha. It is better to feed one Skriddagamin than to feed one million Srotaapanna. It is better to feed one Anagamin than to feed one Arhat than to feed one hundred millions of Anagamins. It is better to feed one Pratyekabuddha than to feed one billion of Arhats. It is better to feed one of the Buddha, either of the present, or of the past, or of the future, than to feed ten billions of Pratyekabuddhas. It is better to feed one who is above knowledge, one-sidedness, discipline, and enlightenment than to feed one hundred billions of Buddhas of the past, present, or future.

第十二章举难劝修

佛言：人有二十难。贫穷布施难，豪贵学道难，弃命必死难，得睹佛经难，生值佛世难，忍色忍欲难，见好不求难，被辱不嗔难，有势不临难，触事无心难，广学博究难，除灭我慢难，不轻未学难，心行平等难，不说是非难，会善知识难，见性学道难，随化度人难，睹境不动难，善解方便难。

12. The Buddha said, "There are twenty difficult things to attain in this world:

1. It is hard for the poor to practice charity.

2. It is hard for the strong and rich to observe the Way.

3. It is hard to disregard life and go to certain death.

4. It is only a favoured few that get acquainted with a Buddhist sutra.

5. It is hard to be born in the age of the Buddha.

6. It is hard to conquer the passions, to suppress selfish desires.

7. It is hard not to hanker after that which is agreeable.

8. It is hard not to get into a passion when slighted.

9. It is hard not to abuse one's authority.

10. It is hard to be even-minded and simple hearted in all one's dealings with others.

11. It is hard to be thorough in learning and exhaustive in investigation.

12. It is hard to subdue selfish pride.

13. It is hard not to feel contempt toward the unlearned.

14. It is hard to be one in knowledge and practice.

15. It is hard not to express an opinion about others.

16. It is by rare opportunity that one is introduced to a true spiritual teacher.

17. It is hard to gain an insight into the nature of being and to practice the Way.

18. It is hard to follow the way of a saviour.

19. It is hard to be always the master of oneself.

20. It is hard to understand thoroughly the Ways of Buddha."

第十三章问道宿命

沙门问佛：以何因缘，得知宿命，会其至道？佛言：净心守志，可会至道。譬如磨镜，垢去明存；断欲无求，当得宿命。

13. A monk asked the Buddha, "Under what conditions is it possible to come to the knowledge of the past and to understand the most supreme Way?" The Buddha answered, "Those who are pure in heart and single in purpose are able to understand the most supreme Way. It is like polishing a mirror, which becomes bright when the dust is removed. Remove your passions, and have no hankering, and the past will be revealed to you."

第十四章请问善大

沙门问佛：何者为善？何者最大？佛言：行道守真者善，志与道合者大。

14. A monk asked the Buddha, "What is good, and what is great?" The Buddha replied, "Good is to practice the Way and to follow the truth. Great is the heart that is in accord with the Way."

第十五章请问力明

沙门问佛：何者多力？何者最明？佛言：忍辱多力，不怀恶故，兼加安健。忍者无恶，必为人尊。心垢灭尽，净无瑕秽，是为最明。未有天地，逮于今日；十方所有，无有不见，无有不知，无有不闻，得一切智，可谓明矣！

15. A monk asked the Buddha, "What is most powerful, and what is most illuminating?" The Buddha replied, "Meekness is most powerful, for it harbours no evil thoughts, and, moreover, it is restful and full of strength. as it is free from evils, it is sure to be honoured by all. The most illuminating is a mind that is thoroughly cleansed of dirt, and which, remaining pure, retains no blemishes. From the time when there was yet no heaven and earth till the present day, there is nothing in the ten quarters which is not seen, or known, or heard by such a mind, for it has gained all-knowledge, and for that reason it is called 'illuminating'."

第十六章舍爱得道

佛言：人怀爱欲，不见道者，譬如澄水，致手搅之，众人共临，无有睹其影者。人以爱欲交错，心中浊兴，故不见道。汝等沙门，当舍爱欲。爱欲垢尽，道可见矣！

16. The Buddha said, "Those who have passions are never able to preceive the Way; for it is like stirring up clear water with hands; people may come there wishing to find a reflection of their faces, which, however, they will never see. A mind troubled and vexed with the passions is impure, and on that account it never sees the Way. O monks, do away with passions. When the dirt of passion is removed the Way will manifest itself."

第十七章明来暗榭

佛言：夫见道者，譬如持炬，入冥室中，其冥即灭，而明独存；学道见谛，无明即灭，而明常存矣！

17. The Buddha said, "Seeing the Way is like going into a dark room with a torch; the darkness instantly departs, while the light alone remains. When the Way is attained and the truth is seen, ignorance vanishes and enlightenment abides forever."

第十八章念等本空

佛言：吾法念无念念、行无行行、言无言言、修无修修，会者近尔，迷者远乎！言语道断，非物所拘，差之毫厘，失之须臾。

18. The Buddha said, "My doctrine is to think the thought that is unthinkable, to practise the deed that is non-doing, to speak the speech that is inexpressible, and to be trained in the discipline that is deyond discipline. Those who understand this are near, those who are confused are far. The Way is beyond words and expressions, is bound by nothing earthly. Lose sight of it to an inch, or miss it for a moment, and we are away from it forever more."

第十九章假真并观

佛言：观天地，念非常。观世界，念非常。观灵觉，即菩提。如是知识，得道疾矣！

19. The Buddha said, "Look up to heaven and down on earth, and they will remind you of their impermanency. Look about the world, and it will remind you of its impermanency. But when you gain spiritual enlightenment, you shall then find wisdom. The knowledge thus attained leads you quickly to the Way."

第二十章推我本空

佛言：当念身中四大，各有自名，都无我者。我既都无，其如幻耳！

20. The Buddha said, "You should think of the four elements of which the body is exposed. Each of them has its own name, and there is no such thing there known as ego. As there is really no ego, it is like unto a mirage."

第二十一章名声丧本

佛言：人随情欲，求于声名；声名显著，身已故矣！贪世常名而不学道，枉功劳形。譬如烧香，虽人闻香，香之烬矣！危身之火，而在其后。

21. The Buddha said, "Moved by their selfish desires, people seek after fame and glory. But when they have acquired it, they are already strikened in years. If you hanker after wordly fame and practise not the Way, your labours are wrongfully applied and your energy is wasted. It is like unto burning an incense stick."

第二十二章财色招苦

佛言：财色于人，人之不舍。譬如刀刃有蜜，不足一餐之美；小儿舐之，则有割舌之患。

22. The Buddha said, "People cleave to their worldly possessions and selfish passions so blindly as to sacrifice their own lives for them. They are like a child who tries to eat a little honey smeared on the edge of a knife. The amount is by no means sufficient to appease his appetite, but he runs the risk of wounding the tongue."

第二十三章妻子甚狱

佛言：人系于妻子舍宅，甚于牢狱。牢狱有散释之期，妻子无远离之念。情爱于色，岂惮驱驰！虽有虎口之患，心存甘伏，投泥自溺，故曰凡夫。透得此门，出尘罗汉。

23. The Buddha said, "Men are tied up to their famililes and possessions more helplessly than in a prison. There is an occassion for the prisoner to be released, but the housholders entertain no desire to be relieved from the ties of family. Even into the paws of a tiger, he will jump. Those who are thus drowned in the filth of passion are called the ignorant. Those who are able to overcome it are saintly Arhats."

第二十四章色欲障道

佛言：爱欲莫甚于色。色之为欲，其大无外，赖有一矣。若使二同，普天之人，无能为道者矣。

24. The Buddha said, "There is nothing like lust. Lust may be said to be the most powerful passion. Fortunately, we have but one thing which is more powerful. If the thirst for truth were weaker than passion, how many of us in the world will be able to follow the way of righteousness?"

第二十五章欲火烧身

佛言：爱欲于人，犹如执炬逆风而行，必有烧手之患。

25. The Buddha said, "Men who are addicted to the passions are like the torch-carrier running against the wind; his hands are sure to be burned."

第二十六章天魔娆佛

天神献玉女于佛，欲坏佛意。佛言：革囊众秽，尔来何为？去！吾不用。天神愈敬，因问道意。佛为解说，即得须陀洹果。

26. The Lord of Heaven offered a beautiful fairy to the Buddha, desiring to tempt him to the evil path. But the Buddha said, "Be gone. What use have I for the leather bag filled with filth which you brought to me?" Then, the god reverently bowed and asked the Buddha about the essence of the Way, in which having been instructed by the buddha, it is said he attained the fruit of Srotaapanna."

第二十七章无著得道

佛言：夫为道者，犹木在水，寻流而行。不触两岸，不为人取，不为鬼神所遮，不为洄流所住，亦不腐败，吾保此木决定入海。学道之人，不为情欲所惑，不为众邪所娆，精进无为，吾保此人必得道矣。

27. The Buddha said, "Those who are following the Way should behave like a piece of timber which is drifting along a stream. If the log is neither held by the banks, nor seized by men, nor obstructed by the gods, nor kept in the whirlpool, nor itself goes to decay, I assure you that this log will finally reach the ocean. If monks waling on the Way are neither tempted by the passions, nor led astray by some evil influences; but steadily pursue their course of Nirvana, I assure you that these monks will finally attain enlightenment."

第二十八章意马莫纵

佛言：甚勿信汝意，汝意不可信。慎勿与色会，色会即祸生。得阿罗汉已，乃可信汝意。

28. The Buddha said, "Rely not upon your own will. It is not trustworthy. Guard yourself against sensualism, for it surely leads to the path of evil. Your own will becoomes trustworthy only when you have attained Arhatship."

第二十九章正观敌色

佛言：慎勿视女色，亦莫共言语。若与语者，正心思念：我为沙门，处于浊世，当如莲华，不为泥污。想其老者为母，长者如姊，少者如妹，稚者如子。生度脱心，息灭恶念。

29. The Buddha said, "O monks, you should not see women. (If you have to see them), refrain from talking to them. (If you have to talk to them), you should reflect in a right spirit: 'I am now a homeless mendicant. In the world of sin, I must behave myself like unto the lotus flower whose purity is not defiled by the mud. Old ones I will treat as my mother; elderly ones as elder sisters; younger ones as younger sisters; and little ones as daughters.' And in all this you should habour no evil thoughts, but think of salvation."

第三十章欲火远离

佛言：夫为道者，如被干草，火来须避。道人见欲，必当远之。

30. The Buddha said, "Those who walk the Way should avoid sensualism as those who carry hay would avoid coming near the fire."

第三十一章心寂欲除

佛言：有人患淫不止，欲自断阴。佛谓之曰：若断其阴，不如断心。心如功曹，功曹若止，从者都息。邪心不止，断阴何益？佛为说偈：欲生于汝意，意以思想生，二心各寂静，非色亦非行。佛言：此偈是迦叶佛说。

31. The Buddha said, "There was once a man who, being in despair over his inability to control his passions, wished to multilate himself." The Buddha said to Him, "Better destroy your own evil thoughts than do harm to your own person. The mind is lord. When the lord himself is claimed the servant will themselves be yielding. If your mind is purified of evil passions, what avails it to multilate yourself?" Thereupon, the Buddha recited the gatha:

"Passions grow from the will,

The will grows from thought and imagination.

When both are calmed,

There is neither sensualism nor transmigration."

The Buddha said that this gatha was taught by Kashyapa Buddha.

第三十二章我空怖灭

佛言：人从爱欲生忧，从忧生怖。若离于爱，何忧何怖？

32. The Buddha said, "From the passions arise worry, and from worry arises fear. Away with passions, and no fear, no worry."

第三十三章智明破魔

佛言：夫为道者，譬如一人与万人战。挂铠出门，意或怯弱，或半路而退，或格斗而死，或得胜而还。沙门学道，应当坚持其心，精进勇锐，不畏前境，破灭众魔，而得道果。

33. The Buddha said, "Those who follow the Way are like unto warriors who fight single-handed with a multitude of foes. They may al go out of the fort in full armour; but among them are some who are faint-hearted, and some who go halfway and beat a retreat, and some who are killed in the affray, and some who come home victorious.

O monks! If you desire to attain enlightenment, you should steadily walk in your Way, with a resolute heart, with courage, and should be fearless in whatever environment you may happen to be, and destroy every evil influence that you may across for thus you shall reach the goal."

第三十四章处中得道

沙门夜诵迦叶佛遗教经，其声悲紧，思悔欲退。佛问之曰：汝昔在家，曾为何业？对曰：爱弹琴。佛言：弦缓如何？对曰：不鸣矣！弦急如何？对曰：声绝矣！急缓得中如何？对曰：诸音普矣！佛言：沙门学道亦然，心若调适，道可得矣。于道若暴，暴即身疲。其身若疲，意即生恼。意若生恼，行即退矣。其行既退，罪必加矣。但清净安乐，道不失矣。

34. One night a monk was reciting a sutra, bequeathed by Kashyapa Buddha. His tone was so mournful and his voice was so fainting, as if he was going out of existence. The Buddha asked him, "What was your occupation before you become a homeless monk?" The monk replied, "I was very fond of playing a stringed instrument." The Buddha said, "How did you find it when the strings were too loose?" "No sound is possible." was the reply. "How did you find it when the strings were too tight?" "They will break." "How did you find when they were neither too tight nor too loose?" "Every note sounds in its proper tone."

第三十五章垢净明存

佛言：如人锻铁，去滓成器，器即精好。学道之人，去心垢染，行即清净矣。

35. The Buddha then said to the monk, "Religious discipline is also like unto playing such a stringed instrument. When the mind is properly adjusted and quietly applied, the Way is attainable. But when you are too feverntly bent on it, your body grows tired, and when your body is tired, your spirit becomes weary, your discipline will relax, and with the relaxation of discipline there follows many an evil. Therefore, be calm and pure, and the Way will be gained."

第三十六章辗转获胜

佛言：人离恶道，得为人难。既得为人，去女即男难。既得为男，六根完具难。六根既具，生中国难。既生中国，值佛世难。既值佛世，遇道者难。既得遇道，兴信心难。既兴信心，发菩提心难。既发菩提心，无修无证难。

36. The Buddha said, "Even if one escapes from the evil creations, it is one's rare fortune to be born as a human being. Even if one is born as a human, it is one's rare

fortune to be born as a man and not a woman. Even if one is born as a man, it is one's rare fortune to be perfected in all the six senses. Even if he is perfected in all the six senses, it is his rare fortune to be born in the middle kingdom. Even if he is born in the middle kingdom, it is rare fortune to be born in the time of a Buddha. Even if he is born in the time of a Buddha, it is rare fortunate to see the Enlightened One. Even if he is able to see the Enlightened One, it is his rare fortune to have his heart awakened in faith. Even if he has faith, it is his rare fortune to awaken the heart of wisdom. Even if he awakens the heart of wisdom, it is his rare fortune to realise a spiritual state which is above discipline and attainment."

第三十七章念戒近道

佛言：佛子离吾数千里，忆念吾戒，必得道果。在吾左右，虽常见吾，不顺吾戒，终不得道。

37. The Buddha said, "O Sons of the Buddha! You are away from me ever so many miles, but if you remember and think of my precepts, you shall surely gain the fruit of enlightenment. You may standing by my side, see me always, but if you observe not my precepts, you shall never gain enlightenment."

第三十八章生即有灭

佛问沙门：人命在几间？对曰：数日间。佛言：子未知道。复问一沙门：人命在几间？对曰：饭食间。佛言：子未知道。复问一沙门：人命在几间？对曰：呼吸间。佛言：善哉，子知道矣！

38. The Buddha asked another monk, "How do you measure the length of a man's life?" He answered, "By days." The Buddha said, "You do not understand the Way." The Buddha asked another monk, "How do you measure the length of a man's life?" The monk answered, "By the time that passes during a meal." The Buddha said, "You do not understand the Way." The Buddha asked the third monk, "How do you measure the length of a man's life?" The monk answered, "By the breadth." The Buddha said, "Very well, you know the Way."

第三十九章教诲无差

佛言：学佛道者，佛所言说，皆应信顺。譬如食蜜，中边皆甜；吾经亦尔。

39. The Buddha said, "Those who study the doctrine of the Buddhas will do well to believe and observe all that is taught by them. It is like unto honey; it is sweet within, it is sweet without, it is sweet throughout; so is the Buddhas' teaching."

第四十章行道在心

佛言：沙门行道，无如磨牛；身虽行道，心道不行。心道若行，何用行道。40. The Buddha said, "O monks, you must not walk on the way as the ox is attached to the wheel. His body moves, but his heart is not willing. But when your hearts are in accord with the Way, there is no need of troubling yourselves about your outward demeanor."

第四十一章直心出欲

佛言：夫为道者，如牛负重。行深泥中，疲极不敢左右顾视；出离淤泥，乃可苏息。沙门当观情欲，甚于淤泥。直心念道，可免苦矣。

41. The Buddha said, "Those who practice the Way might well follow the example of an ox that marches through the deep mire carrying a heavy load. He is tired, but he is steadily gazed, looking forward. Will never relax until he comes out of the mire, and it is only then that he takes a respite. O monks, remember that passions and sins are more than filthy mire, and that you can escape misery only by earnestly and steadily thinking of the Way."

第四十二章达世如幻

佛言：吾视王侯之位，如过隙尘。视金玉之宝，如瓦砾。视籸素之服，如敝帕。视大千界，如一诃子。视阿耨池水，如涂足油。视方便门，如化宝聚。视无上乘，如梦金帕。视佛道，如眼前华。视禅定，如须弥柱。视涅槃，如昼夕寤。视倒正，如六龙舞。视平等，如一真地。视兴化，如四时木。

42. The Buddha said, "I consider the dignities of kings and lords as a particle of dust that floats in the sunbeam. I consider the treasure of precious metals and stones as bricks and pebbles. I consider the gaudy dress of silk and brocades as a worn-out rag.

I consider this universe as small as the holila fruit. I consider thelake of Anavatapa as

a drop of oil which one smears the feet. I consider the various methods of salvation taught by the Buddhas as a treasure created by imagination. I consider the profound

doctrine of the Buddhas as precious metal or priceless fabric seen in a dream. I consider the teaching of the Buddhas as a flower before my eyes. I consider the practice of Dhyana as a pillar supporting the Mount Sumeru. I consider Nirvana as awakening from a day dream or nightmare. I consider the struggle between the heterdox and orthodox as the antics of the six (mythical) dragons. I consider the doctrine of equality as the absolute ground of reality. I consider all the religious works done for universal salvation as like the plants in the four seasons."

Sarva Mangalam