En este tiempo, mundo-honrado que perfecciona la razón, considerada así en su mente: --“El destierro de la lujuria (o del deseo), dando por resultado un estado del resto y del quietness perfectos, éste es de la tierra derecha primera y la mayoría excelente, los grandes medios de someter todos los wiles de Mara (o de superar todos los seguidores de Mara o la manera de Mara).” Tan ahora él comenzó a dar vuelta a la rueda de la ley con el fin de dar deliverance a todos los hombres (o a todos los seres sentient) en el medio del jardín del parque de los ciervos (voce secundario de Mrigadava, de julio); y (particularmente) a causa de la Barbilla-ju y de sus cuatro compañeros (viz A.swajit, Bhadrika Mahanama, Da.sabala Kachyaha, y la mencionaron, es decir Ajuata Kanudenya, vid. Julio ii. 364, N.) él da vuelta a la rueda de la ley de las cuatro grandes verdades (satyani del arya, vid. Julio ii. 443), y tan permitido os a llegar la realización de las trayectorias. Era entonces que eso Bikshus que tenía cualquier duda en cuanto a qué había sido hablada, Budha solicitado para confirmar su fe y confianza en su doctrina; en cuál procedió mundo-honrado a mandaros y a contestar, abriendo su comprensión en cada punto, como cada uno estaba parado, con las manos cerradas, en una postura reverent, atento escuchando, y recibiendo la instrucción de su amo. En este tiempo que mundo-honrado habló este Sutra exacto, conteniendo forty-two secciona.
| 1 |
“Budha dicho: El hombre que deja a su familia, para su casa del, entra en el estudio de la razón suprema, busca hacia fuera el principio más profundo de su mente inteligente, (para) entiende la ley que los adroits de ningún esfuerzo activo,--llaman este hombre un Shamun {sic}. Tal, siempre practicando las 250 reglas (viz ésas contenidas en el libro de las “cuatro divisiones”), siguiendo en las cuatro trayectorias, aspirando a y logrando un estado del resto y de la pureza perfectos, termina en se la condición de un Rahat. |
| 2 |
Budha dicho: El Rahat puede volar, cambiar su aspecto, fijar los años de su vida, cielo de la sacudida y la tierra. Los pasos sucesivos (hacia esta condición) son: Uno-na-hom (Anagami), que es la condición que permite a hombre en el final de su vida al montaje en alma sobre los diecinueve cielos, y en que región de la dicha para lograr la condición de Rahat; después (es la condición) del Sz'- a-hom (Sakradagami), en el cual después de una nacimiento y muerte más, un hombre hace un Rahat: (es la condición de) Sü-a-hun siguiente (es decir Sowan), en quien, después de siete nacimientos y muertes más, un hombre puede obtener el estado de un Rahat. Éstos son ellos que han cortado enteramente sus pasiones del amor y del deseo, que como los ramas separados del árbol son inútiles (y muertas ahora). |
| 3 |
Budha dicho: El Shaman, que ha dejado a su familia, se separó de la lujuria, banished su afecto sensual, examinado la fuente verdadera de su mente individual, buscado hacia fuera la sabiduría ocultada de Budha, entendido la naturaleza del unselfish de la religión budista, que no encuentra nada dentro obtener, o fuera buscar después de, que corazón demasiado no se une a la búsqueda de la razón (o a la realización de las trayectorias), ni con todo implicado en la tela del Karma (es decir--la causa que es seguida por un efecto--como la vida de un árbol por la fruta), en la cual hay toda la ausencia de todo el pensamiento del unquiet, una ausencia de todo el esfuerzo activo, una ausencia de una preparación ansiosa, una ausencia de una dirección fija del propósito, que sin pasar a través de las etapas sucesivas del avance todavía ha logrado la dignidad (individual) personal más alta (de ser)--se nombra lograr el pozo de este estado (de hecho): “para lograr razón.” |
| 4 |
Budha dicho: ¡Él que afeita su cabeza y barba para hacer un Shaman y recibir la ley de Budha, (necesidad) renuncia toda la abundancia worldly, y pide un desahogo del alimento su ayuda, comiendo una comida en el medio del día, y ocupando uno habitó debajo de un árbol, y de deseo nada más! ¡El que hace a hombre hacer absurdo y oculto, no es nada más que lujuria y deseo! |
| 5 |
Budha dicho: Las criaturas vivas por diez cosas logran la virtud, y por diez cosas hacer vil; ¿cuáles son estas diez cosas? Hay tres referente al cuerpo, cuatro a la boca, tres a los pensamientos; los tres referente al cuerpo son la matanza de criaturas vivas, hurto, lujuria; los cuatro que pertenecen a la boca son dobles-tongueness, el slandering, mintiendo, hipocresía (o conversación glozy); los tres males del pensamiento son envidia, cólera, y pensamientos que vagan (chi). La incredulidad en tres las preciosas es la fuente verdadera de todo este mal. Pero yan-po-sentado (upasamandi) quién observa las cinco reglas untiringly, y avanza a los diez, él debe obtener razón. |
| 6 |
Budha dicho: Un hombre culpable de muchos crímenes, no repenting, hace pero confirma el principio sinful dentro de su corazón, y hace necesario su vuelta al mundo en una forma corporal, apenas pues el agua vuelve al mar. Pero cuando él ha satisfecho personalmente, lo más lejos posible en sus circunstancias, la destrucción y el abandono del mal, entendiendo el carácter del pecado, evitando el crimen, haciendo cuál correcto,--este hombre, la energía de la culpabilidad destruida, puede obtener razón. |
| 7 |
Budha dicho: Un hombre absurdo que indica o que considera ese hago el que correcto, no obtendré ninguna otra refutación de mí pero de el que proceda del ejercicio de mis cuatro calidades del amor (?), así que más el mal que él trae contra mí, más voluntad procede de mí; la influencia de esto que se reclina en mí, el efecto de eso que te vuelve. Un hombre absurdo una vez que Budha que oía que explicaba esta doctrina viniera culparlo a causa de ella. Budha era silencioso y contestado no, pitying la locura del hombre que lo hizo actuar así. ¿Largamente, cuando él cesó, Budha pidió, decir, cuando un hombre (inferior) visita a otro como cuestión de cortesía, y lo encuentra lejos del hogar, qué es la expresión usada a él que paga la visita? Dicen “kwai del chi.” [Este paso es muy difícil, quizás una traducción mejor sería ésta: ¿“Cuál es la expresión cortesa a utilizar a un inferior que, en pagar una visita o la fabricación de un presente a otro, no ha observado las reglas de la propiedad? Dicen “subsistencia--vuelta” (es decir no preocuparte, permiten que te vuelva tus el propios). ”] Tan ahora este seguidor el míos que abusa de mí, declino también recibir su abuso, y así que volverá se, una fuente de la miseria. Para como el sonido pertenece al tambor, y la sombra a la sustancia, así que hace la fijación sí mismo de la miseria al doer malvado. |
| 8 |
Budha said: A wicked man who abuses the good one, is like one looking upwards and spitting against heaven; his spittle does not soil the heavens, but returns on himself. Or, when the p. 342 wind is contrary, like one who aims dust at another, the dust does but return against him who threw it. You cannot injure the good man, the misery will devolve on yourself. |
| 9 |
The Budha said: "Listen avidly to and cherish the Way. The Way will certainly be hard to reach. Maintain your desire to accept it humbly, for the Way is mighty indeed." |
| 10 |
The Budha said: "Observe those who bestow (knowledge of) the Way. To help them is a great joy and many blessings can thus be obtained." A Sramana asked: "Is there any limit to such blessings?" The Budha replied: "They are like the fire of a torch from which hundreds and thousands of people light their own torches. The (resulting) light eats up the darkness and that torch is the origin of it all. Such is the nature of those blessings." |
| 11 |
The Budha said: "To bestow food on a hundred bad men is not equal to bestowing food on one good one. Bestowing food on a thousand good men is not equal to bestowing food on one who observes the five precepts. Bestowing food on ten thousand who observe the five precepts is not equal to bestowing food on one Srota-apana. Bestowing food on a million Srota-apanas is not equal to bestowing food on one Sakrdagamin. Bestowing food on ten million Sakrdagamins is not equal to bestowing food on one Anagamin. Bestowing food on a hundred million Anagamins is not equal to bestowing food on one Arhan. Bestowing food on a thousand million Arhans is not equal to bestowing food on one Pratyeka Budha. Bestowing food on ten thousand million Pratyeka Budhas is not equal to bestowing food on one of the Budhas of the Triple World. Bestowing food on a hundred thousand million Budhas of the Triple World is not equal to bestowing food on one who ponders nothing, does nothing, practices nothing, and manifest nothing." |
| 12 |
The Budha said: "There are twenty things which are hard for human beings:
"It is hard to practice charity when one is poor. "It is hard to study the Way when occupying a position of great authority.
"It is hard to surrender life at the approach of inevitable death. "It is hard to get an opportunity of reading the sutras "It is hard to be born directly into Buddhist surroundings "It is hard to bear lust and desire (without yielding to them). "It is hard to see something attractive without desiring it.
"It is hard to hard to bear insult without making an angry reply.
"It is hard to have power and not to pay regard to it. "It is hard to come into contact with things and yet remain unaffected by them "It is hard to study widely and investigate everything thoroughly. "It is hard to overcome selfishness and sloth. "It is hard to avoid making light of not having studied (the Way) enough.
"It is hard to keep the mind evenly balanced. "It is hard to refrain from defining things as being something or not being something.
"It is hard to come into contact with clear perception (of the Way). "It is hard to perceive one’s own nature and (through such perception) to study the Way.
"It is hard to help others towards Enlightenment according to their various deeds.
"It is hard to see the end (of the Way) without being moved. "It is hard to discard successfully (the shackles that bind us to the wheel of life and death) as opportunities present themselves. |
| 13 |
A Sramana asked the Budha: "By what method can we attain the knowledge of how to put a stop to life (in the phenomental sphere) and come in contact with the Way?" The Budha answered: "By purifying the mind preserving the will (to struggle onwards) you can come in contact with the Way just as, when a mirror is wiped, the dust falls off and the brightness remains. By eliminating desires and seeking for nothing (else) you should be able to put a stop to life (in the phenomenal sphere)". |
| 14 |
A Sramana asked the Budha: "What is goodness and what is greatness?" The Budha replied: "To follow the Way and hold to what is true is good. When the will is in conformity with the Way, that is greatness." |
| 15 |
A Sramana asked the Budha: "What is great power and what is the acme of brilliance?" The Budha answered: "To be able to bear insult (without retort) implies great power. He that does not cherish cause for resentment, but remains calm and firm equally (under all circumstances), and who bears all things without indulging in abuse will certainly be honored by men. The acme of brilliance is reached when the mind is utterly purged of impurities and nothing false or foul remains (to besmirch) its purity. When there is nothing, from before the formation of heaven and earth until now or in any of the ten quarters of the universe which you have not seen, heard and understood; when you have attained to a knowledge of everything, that may be called brilliance." |
| 16 |
Men who cherish longings and desires are those who have not perceived the Way. Just as, if clear water be stirred up with the hand, none of those looking into it will perceive their reflections, so men, in whose minds filth has been stirred up by longings and desires will not perceive the Way. You Sramanas must abandon longings and desires. When the filth of longing and desires has been entirely cleared away, then only will you be able to perceive the Way." |
| 17 |
The Budha said: "With those who have perceived the Way, it is thus. Just as, when one enters a dark house with a torch, the darkness is dissipated and only light remains, so, by studing the Way and perceiving the truth, ignorance is dissipated and insight remains forever." |
| 18 |
The Budha said: "My Doctrine implies thinking of that which is beyond thought, performing that which is beyond performance, speaking of that which is beyond words and practising that which is beyond practice. Those who can come up to this, progress, while the stupid regress. The way which can be express in words stops short; there is nothing which can be grasped. If you are wrong by so much as the thousandth part of a hair, you will lose (the Way) in a flash." |
| 19 |
The Budha said: "Regard heaven and earth and consider their impermanence. Regard the world and consider its impermanence. Regard the spiritual awakening as Bodhi. This sort of knowledge leads to speedy Enlightenment." |
| 20 |
The Budha said: "You should ponder on the fact that, though each of the four elements of which the body is made up has a name, none of them (constitute any part of) the real self. In fact, the self is non-existant, like a mirage." |
| 21 |
The Budha said: "There are people who, following the dictates of their feelings and desires, seek to make a name or themselves, but, by the time that name resounds, they are already dead. Those who hunger for a name that shall long be remembered in the world and who do not study the Way strive vainly and struggle for empty forms. Just as burning incese, though others perceive its pleasant smell, is itself being burnt up, so (desires) bring the danger of fire which can burn up your bodies in their train. |
| 22 |
The Budha said: "Wealth and beauty, to a man who will not relinquish them, are like a knife covered with honey which, even before he has had the pleasure of eating the honey, cuts the tongue of the child that licks it." |
| 23 |
The Budha said: "People who are tied to their wives, children, and homes are worse off than prisoners. A prisoner will be released sooner or later, but wives and children have no thought of betaking themselves off. Why fear to rid yourselves immediately of the longing for physical beauty? (Otherwise,) you are tamely submitting to the jaws of a tiger and deliberately allowing yourselves to drown in the quicksand into which you have fallen, thus meriting the name of ‘simple fellows’. If you can reach the point (of abandoning such things), you will rise from the dust and become Arhans. |
| 24 |
The Budha said: "Of all longings and desires, there is none stronger than sex. Sex as a desire has no equal. Rely on the (universal) Oneness. No one under heaven is able to become a follower of the Way if he accepts dualism. |
| 25 |
The Budha said: "Those who (permit themselves) longings and desires are like a man who walks in the teeth of the wind carrying a torch. Inevitably, his hands will be burnt. |
| 26 |
The gods bestowed the jade girl upon me, hoping to shake my determination. I said, ‘O skin bag, full of every kind of filth! For what have you come here? Go! I do not need you.’ Then the gods payed me profound reverence and, as they asked me to expound the Way, I enlightened them and they became Srota-apanas as a result." |
| 27 |
The Budha said: "Those who follow the Way are like a piece of wood in the water, which floats along, touching neither bank, and which is neither picked up by men, intercepted by the gods, hindered by floating scum, nor rots upon the way. I am prepared to undertake that such a piece of wood will certainly reach the sea. If those who study the Way are not misled by their feelings and desires, not disburbed by any sort of depravity, and, if they earnestly advance towards the unphenomenal, I am prepared to undertake that they will certainly attain to the Way." |
| 28 |
The Budha said: "Be careful not to depend on your own intelligence— it is not to be trusted. Take care not to come in contact with physical attractions—such contacts result in calamities. Only when you have reached the stage of Arhan can you depend on your own intelligence." |
| 29 |
The Budha said: "Take care to avoid looking on the beauty of women and do not converse with them. If you do (have occasion to) converse with them, control the thoughts which run through your minds. When I was a Sramana and came in contact with the impure world, I was like the lotus which remains unsullied by the mud (from which it grows). Think of old women as of you mothers, of those older than yourselves as of your elder sisters, of those younger than yourselves as of your younger sisters, and of very young ones as your daughters. Dwell on thoughts of Enlightenment and banish all evil ones." |
| 30 |
The Budha said: "Those who follow the Way are like straw which must be perserved from fire. A follower of the Way who experience desire must put a distance between himself and (object of his) desire." |
| 31 |
The Budha said: "There was one who indulged his sexual passions unceasingly but who wished, of his own accord, to put an end to his evil actions, I said to him: "To put a stop to these evil actions will not be so good as to put a stop to (the root of the evil) in your mind. The mind is like Kung Ts’ao. If Kung Ts’ao desists, his followers will stop also. If mental depravities continues, what is the use of putting an end to evil actions?’ I then repeated this verse for him: ‘Desire springs from your thoughts. Thought springs from discernment (of matter). When the two minds are both stilled, there is neither form nor action.’
I added that this verse was first spoken by Kasyapa Budha". |
| 32 |
The Budha said: "The sorrows of men comes from their longings and desires. Fear comes from these sorrows. If freedom from desire is attained, what (cause for) grief and fear will remain? |
| 33 |
The Budha said: "Those who follow the Way are like one who has to fight ten thousand and who, putting on his armor, steps out of the gate. His toughts may be timorous and his resolution weak, or he may (even) get halfway to the battle-ground and then turn around and flee. Again, he may join battle and be slain. On the other hand, he may gain the victory and return. The Sramana who studies the Way must have a resolute mind and zealously build up his courage, fearing nothing that lies before him and destroying all demons (of temptation that stand in his way), that he may obtain the fruit (of diligently studing) the Way." |
| 34 |
One night, a Sramana was intoning "The Sutra of Teachings Bequeathed by Kasyapa Budha." The sound of his voice was mournful, for he though repentantly of his back-slidings, born of desire. The Budha asked him:
"What did you do before you became a monk?" "I used to like playing the lute," he replied. "What happened," said the Budha, "when you loosened the strings?" "They made no sound." "And when you pulled them taut?" "The sounds were brief." "And how was it when they were neither taut nor loose?" "Then all the sounds were normal" replied the Sraman. To this the Budha said, "It is the same with a Sraman studing the Way. If his mind is properly adjusted, he can attain to it, but if he forces himself towards it, his mind will become weary and, on account of the weariness of his mind, his thoughts will become irritable. With such irritable thoughts, his actions will retrogress and, with such retrogression, evil will enter his mind. But if he studies quietly and happily, he will not lose the Way." |
| 35 |
The Budha said: "If a man smelts iron until all impurities have been eliminated (before proceeding to) make implements with it, the implements will be of fine quality. If one who studies the Way first purges his heart of all foul influences, his actions will then become pure." |
| 36 |
The Budha said:
"It is hard for one to leave the grosser forms of incarnation and be born a human being.
"It is hard for such a one to escape being a woman and be born a man. "It is hard for such a one to be born with all his organs in perfect condition.
"It is hard for such a one to be born in China.
"It is hard for such a one to be born directly into Buddhist surroundings.
"It is hard for such a one to come in contact with the Way.
"It is hard for such a one to cultivate faith in his mind.
"It is hard for such a one to attain to the Bodhi-heart. "it is hard for such a one to attain to (the state where) nothing is practised and nothing manifested." |
| 37 |
The Budha said: "A desciple living thousands of miles away from me will, if he constantly cherishes and ponders on my precepts, attain the fruit (of studying) the Way: but one who is in immediate contact with me, though he sees me constantly, will ultimately fail to do so if he does not follow my precepts." |
| 38 |
The Budha said to a Sramana: "How long is the span of a man’s life?"
"It is but a few days," was the answer. The Budha said: "You have not understood," and asked another Sramana, who replied: "It is (like) the time taken to eat(a single meal.") To this the Budha replied in the same way and asked a third: "How long is the span of a man’s life?" "It is (like) the time taken by (single) breath," was the reply. "Excellent," said the Budha, "You understand the Way." |
| 39 |
The Budha said: "Those who study the Way of the Budha should believe and follow all that is said by the Budha. Just as, when you eat honey (you find that), every drop of it sweet, so it is with my words." |
| 40 |
The Budha said: "A Sramana studying the Way should not be as an ox turning the millstone which though it performs the necessary actions with its body, does not concentrate on them with its mind. If the Way is followed in the mind, of what use are actions?" |
| 41 |
The Budha said: "Those who follow the Way are like an ox bearing a heavy load and walking through deep mud. It feels so weary that it does not dare to look to left or right and, only on emerging from the mud, can it revive itself by resting. A Sramana should regard feelings and desires more seriously than (the ox regards) the mud. Only by controlling his mind and thinking of the Way can he avoid sorrow." |
| 42 |
The Budha said: "I look upon the state of kings and princes as upon the dust which blows through a crack. I look upon ornaments of gold and jewels as upon rubble. I look upon garments of finest silk as upon worn-out rags. I look upon a major chiliocosm as upon a small nut. I look upon the Anavatapta as upon oil for smearing the feet. (On the other hand), I look upon expedient methods (leading to the truth) as upon spending heaps of jewels. I look upon the supreme vehicle as upon a dream of abundant wealth. I look upon the Budha’s Way as upon all the splendors which confront the eye. I look upon dhyana meditation as upon the pillar of Mount Sumeru. I look upon Nirvana as upon waking at daybreak from a night’s sleep. I look upon heresy erected as upon six dragons dancing. I look upon the universal, impartial attitude (of a Budha) as upon the Absolute Reality. I look upon conversion (to the Way) as upon the changes undergone by a tree (due to the action of the) four seasons."
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