The
Scripture of Forty-Two Chapters said by Buddha
(in
Chinese and English；Chapters 1~ 21；Total in 42 Chapters )
摩騰、竺法蘭 共譯 (從梵文譯成中文)
許道清 譯 (從中文譯成英文)
Co-translators
in the time of Eastern Han Dynasty, China(A.D. 25 - 200) : Kasyapa Matanga and
Zhu Falan (Who translated the said Scripture from Sanskrit into Chinese. )
Translator
in modern time (A.D.2018: Tao Qing Hsu (Who translated the said Scripture from
Chinese into English.)
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。
Prologue
The World-Honored One, having attained Buddhahood, made such
meditation, that leaving away from the desire, to be in the state of silence,
are the best victory. Dwelling in the grand meditation, conquering all paths of
demons, the Buddha whirled the Law-Wheel of the Four Noble Truths in the Deer-Wild
Garden, and saved Ajñāta Kaundinya and so five persons who had thus proved the
fruit of Dao. There were also various questions said by Bhikkhu who inquired
the Buddha about the go-ahead and stopping. The teaching and admonition by the
World-Honored One let them enlighten one by one. Putting palms of hands
together, they respectfully promised to thus comply with the World-Honored
One’s admonition.
序幕
世尊在成佛之後，進行了這樣的冥想，離開了慾望，處於沉默狀態，是最好的勝利。 佛陀沉浸在冥想中，征服了所有惡魔之路，在鹿野園中旋轉了四聖諦的法輪，並拯救了AjñātaKaundinya等五個人，從而證明了道的果實。 比丘也提出了各種各樣的問題，他向佛陀詢問有關前進和停止的問題。 世尊的教導和訓誡讓他們一個接一個地啟迪。 把手掌放在一起，他們恭敬地承諾遵守世尊的忠告。
第一章 出家證果
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。
Chapter 1: Go out of family and prove the Dao-fruit
The Buddha said, “Those who farewell their family members, go out
of the family, recognize the heart, reach the root of inside, understand the
law of no-doing, are called Sramana. Those who always go the 250 Precepts, are
in the cleanness and purification while going and stopping, and do the practice
of the Four-Noble-Truths Dao, become Arhats. Arhats are able to fly and
change, have the lives of great eons, can dwell and move in the heaven and
earth. The next is Anāgāmi. At the moment of death, their spirits ascend above
the nineteenth heaven, where they prove the Arhats. The next is Sakridāgāmi,
who gains the Arhat at once, after ascending to the heaven one time and return
to the earth one time. The next is Srotāpanna, who proves Arhat, after seven
deaths and seven being born. Cutting off the love and desire is like broken
limbs which are unable to be used again.”
第一章：走出家庭，證明道果
佛陀說：“那些告別家人，走出家庭，認識內心，觸及內心根源，明白不做法則的人，被稱為Sramana。 那些總是遵守250戒律的人，在進行和停止時都處於清潔和淨化之中，並且做了四個Nobile-Truths Dao的練習，成為了Arhats。 羅漢能夠飛行和改變，擁有偉大的永生，可以在天地居住和移動。 接下來是Anāgāmi。 在死亡的那一刻，他們的靈魂升到第十九天堂之上，在那裡他們證明了羅漢。 接下來是Sakridāgāmi，他一次上升到天堂並一次返回地球後立刻獲得了羅漢。 接下來是Srotāpanna，他在七次死亡和七次出生後證明了羅漢。 切斷愛情和慾望就像斷肢，無法再次使用。“
第二章 斷欲絕求
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。
Chapter 2: Cutting off the desire and no demanding
The Buddha said, “Those who go out of the family, become the Sramana,
cut off the desire, remove the love, recognize the source of their own heart,
reach the profound principle of the Buddha, realize the law of no-doing, have nothing
being gained inside, have nothing being demanded outside, not to fasten the Dao
in heart, nor to collect the karma, have no thoughts, have the no-doing, are
non-practicing, are non-proving, not to experience the successive levels, but
reach the own loftiest state of all, are called the Dao.”
第二章：切斷慾望，不要求
佛陀說：“那些走出家庭，成為Sramana，切斷慾望，消除愛情，認清自己內心的源泉，達到佛陀的深刻原則，實現不做法則， 內心沒有任何東西，外面沒有任何要求，沒有把道在內心固定，也沒有收集業力，沒有思想，沒有做，沒有練習，沒有證明，沒有體驗連續的水平，但達到自己最高的狀態，被稱為道。“
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。
Chapter 3: Cut off the love and remove the greed
The Buddha said, “Those who shave their hair and beard to become the
Sramana and accept the Dao-law should renounce worldly possessions, be content
to beg for alms, and take only what is needed. Eat one meal before noon a day,
pass the night beneath trees, and be cautious not to desire more, for love and desire
are what makes people foolish and concealing.”
第三章：切斷愛情，消除貪婪
佛陀說：“那些剃光頭和鬍鬚成為Sramana並接受道法的人應該放棄世俗的財產，滿足於乞求施捨，只接受所需要的東西。 每天中午前吃一頓飯，在樹下過夜，小心不要多想，因為愛和慾望是讓人愚蠢和隱瞞的原因。
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，殺盜婬。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。
Chapter 4: Understand the goodness and evil at the same time
The Buddha said, “For sentient beings, there are ten things as goodness and
ten things as evil. What are the ten things? Three pertain to the body, four to
the mouth, and three to the mind. Killing, stealing, and evil sex pertain to
the body. Two tongues, malicious speech, lie, and frivolous speech
pertain to the mouth. Envy, hatred, and infatuation pertain to the
mind. Such ten things are named as ten evil deeds when not following the holy path.
If such evils are stopped, they are named as ten virtuous deeds.”
第四章：同時理解善惡
佛陀說：“對於眾生來說，有十件事是好的，十件事是邪惡的。 十件事是什麼？ 三個屬於身體，四個屬於嘴，三個屬於心靈。 殺戮，偷竊和邪惡的性行為與身體有關。 兩個舌頭，惡意言語，謊言和輕浮的言論都與嘴巴有關。 嫉妒，仇恨和迷戀與心靈有關。 這十件事在不遵循神聖道路時被稱為十惡行。 如果這種邪惡被制止，他們就被稱為十大善行。“
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。
Chapter 5: Correct the vice into the good deed
The Buddha said,” People have a lot of faults, yet don’t know to repent,
suddenly let their heart rest, and the sins come to the body; such as the water
return to the sea, being deep and wide gradually. If people have faults,
resolve them by themselves and know the mistake, correct the vice and do the good,
the sins would be vanished by themselves; such as illness cause the sweaty, being
healed gradually.”
第五章：將惡習糾正為善行
佛陀說：“人們有許多缺點，卻不知道悔改，突然讓他們的心靜息，罪就到了身體; 如水回到大海，逐漸深入和寬闊。 如果人們有過錯，自己解決，知道錯誤，糾正惡習並行善，罪就會自己消失; 如疾病導致出汗，逐漸癒合。“
第六章 忍惡無瞋
佛言：惡人聞善，故來擾亂者，汝自禁息，當無瞋責，彼來惡者而自惡之。
Chapter 6: Endure the evil without hatred
The Buddha said,” When the evil person heard the good deeds and came
to disturb you purposely, you should refrain by yourself and have no hatred and
blame. He came to do the evils, yet do the evils by oneself to itself.”
第六章：忍受邪惡而不仇恨
佛陀說：“當邪惡的人聽到好事並故意打擾你時，你應該克制自己，不要有任何仇恨和責備。 他來做邪惡，卻為自己做壞事。“
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。
Chapter 7: Evils back to the evildoers
The Buddha said,” Someone heard that I obey the Path and put the
grand benevolence into practice so to scold the Buddha. The Buddha keeps silence,
doesn’t respond to him, while the rebuke stopped, and asks: if you bring a gift
to someone, who doesn’t accept it, does the gift return to you?” A disciple
replies:” It would be returned.” The Buddha said,” Today you scold me, I do not accept it. You
have disasters by yourself to let them return to you! Such as an echo responds
to a sound, a shadow follows a shape, it is finally unable to be avoided and
departed. Be cautious not to do the evils.”
第七章：邪惡回到惡人身上
佛陀說：“有人聽說我遵守道路，並將大仁慈付諸實踐，便責罵佛陀。 佛陀保持沉默，不回應他，而責備停止，並問：如果你把禮物帶給不接受它的人，禮物會回到你身邊嗎？“一個門徒回答：”它會歸還的。“ 佛陀說，”今天你罵我，我不接受。 你自己有災難讓他們回到你身邊！ 如迴聲響應聲音，陰影跟隨形狀，最終無法避免和離開。 小心不要做壞事。“
第八章 塵唾自污
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。
Chapter 8: Saliva and dust defile oneself
The Buddha said,” The vicious person harms the virtuous person,
such as spitting the saliva toward the sky, the saliva doesn’t reach the sky,
but falls to oneself; to scatter the dust in inversing wind, the dust doesn’t
reach the other place, but being brought back to oneself. The virtue doesn’t be
destroyed. The disaster absolutely ruins oneself.”
第8章：唾液和灰塵污染自己
佛陀說：“惡人傷害善良的人，比如向天空吐唾液，唾液不會到達天空，而是落到自己身上; 把灰塵分散在逆風中，灰塵不會到達其他地方，而是被帶回自己。 美德不會被破壞。 災難絕對毀了自己。“
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。
Chapter 9: Return to the root and understand the Dao
The Buddha said,” Extensively hearing and liking the Dao, the Dao is
certainly hard to be understood; obeying our own aspiration and keeping the
Dao, such Dao is very grand.”
第9章：回歸根並了解道
佛陀說：“廣泛聽到並喜歡道，道是當然難以理解的; 遵守我們自己的願望並保持道，這樣的道是非常宏偉的。“
第十章 喜施獲福
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。
Chapter 10: Joyfully give and gain the bliss
The Buddha said,” See people giving Dao and help them joyfully; the gained bliss is very grand.” A Sramana asked: “ Does such bliss be ended?” The Buddha said,” Such as a torch-fire that many thousand and many hundred of people separately come to take the fire with their torch, to cook food and remove the dark, this torch-fire is still the same. The bliss is also the same like this. “
第十章：歡喜給予和獲得幸福
佛陀說：“看到人們給道，並樂意幫助他們，獲得的幸福非常盛大。”沙門問：“這樣的幸福會結束嗎？ 佛陀說：“如火炬之火，成千上萬的人分別用火炬接火，烹煮食物，除去黑暗，火炬之火仍然是一樣的。 幸福也是這樣的。
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。
Chapter 11: Giving meals turns to victory
The Buddha said,” Giving hundred evil persons meals is not as good
as giving one good person a meal;
giving thousand good persons meals is not as good as giving a meal
for one person who obeys the five precepts;
giving meals to ten thousand persons who obey the five precepts is
not as good as giving one Srotāpanna a meal;
giving one million Srotāpanna meals is not as good as giving one
Sakridāgāmi a meal;
giving ten million Sakridāgāmis meals is not as good as giving one
Anāgāmi a meal;
giving one hundred million Anāgāmis meals is not as good as giving
one Arhat a meal;
giving ten hundred million Arhats meals is not as good as giving
one Pratyeka-buddha a meal;
giving ten thousand million Pratyeka-buddha meals is not as good
as giving one Three-World Buddha a meal;
giving one thousand trillion Three-World Buddhas meals is not as
good as giving a meal to a person who is in the state of no thought, no
dwelling, no practicing, and no proving.”
第十一章：給飯變成勝利
佛陀說：“給一百個邪惡的人吃不如給一個好人一頓飯;
給一千個好人吃飯不如給一個遵守五條戒律的人吃飯;
給一萬個遵守五戒的人吃飯不如給一個須陀洹一頓飯;
給十萬個須陀洹吃飯不如給一個斯陀含一頓飯;
給千萬個斯陀含吃飯不如給一個阿那含一頓飯;
給一億阿那含吃飯不如給一個羅漢吃一頓飯;
給十億羅漢吃飯不如給一個辟支佛一頓飯;
給百億辟支佛吃飯不如給三世諸佛一頓飯;
給千億三世諸佛吃飯不如給一個沒有思想，
沒有執著，沒有修行，沒有證明的人一頓飯。“
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。
Chapter 12: List the difficulties and exhort to practice
The Buddha said,” There are twenty difficulties for people. Giving
something to others is difficult when people are in poor. Learning the Dao is
difficult when people are in the huge wealth and are nobility. It
is hard to the people when they must die because their lives have to be
abandoned. Being able to see the scripture of
Buddha is difficult. Being born in the time of Buddha is difficult. To endure the erotic and desire is difficult. Seeing the self-interest and not to pursue
it is difficult. No resentment when being humiliated is difficult. When having the authority and not to draw near to ordinary people is difficult. When contact with things and no heart is difficult. Learning widely and researching
extensively are difficult. Removing the ego-arrogance is difficult. Not to
despise the un-learner is difficult. Practicing the equality in heart is
difficult. Not saying the right or wrong is difficult. Meeting the
good-knowledge person is difficult. Seeing the Nature and learning the Dao are
difficult. According to conditions to reform people so as to save them is difficult. Seeing the
circumstance of outside and unmoved in heart is difficult. Good at
understanding the convenience is difficult.
第12章：列出困難和勸告修行
佛陀說：“人們有二十種困難。當人們處於貧困狀態時，給他人一些東西是很困難的。當人們擁有巨大的財富和高貴時，學習道是很困難的。當人們必須死亡，因為他們的生命必須被拋棄，這對他們來說很難。能看到佛陀的經文是很困難的。出生在佛陀時代是很困難的。忍受色情和慾望是困難的。看到自身利益而不追求自身利益是困難的。被羞辱時沒有怨恨是困難的。當有權威時，不靠近普通人，是困難的。與物聯繫時沒有心是困難的。能廣泛學習和廣泛研究是困難的。消除自我傲慢是困難的。不鄙視未學習者是困難的。在心中實踐平等是困難的。不說對錯是困難的。遇到知識淵博(善知識)的人很困難。看到本性，學習道是很困難的。隨緣感化人民以救度他們是困難的。看到外境並且內心無動於衷是困難的。善於理解方便是困難的。
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。
Chapter 13: Ask about the Dao and destiny
A Sramana asked the Buddha: ”By what cause and condition could we
know our destiny and understand it to reach the Dao?” The Buddha replied,”
Purifying our own heart and obeying our own aspiration could understand and reach the Dao,
such as grinding the mirror, the dirt is removed and the shine is kept;
cutting off the desire and no demanding, we would surely gain the destiny.
第13章：詢問道和宿命
一位沙門問佛陀：“通過什麼原因和條件，我們可以了解我們的命運，並了解它到達道？”佛陀回答說：“淨化自己的心靈並遵守我們自己的願望可以到達道，如磨鏡子 ，除去污垢，保持明亮; 切斷慾望，沒有要求，我們肯定會獲得宿命。
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。
Chapter 14: Ask about the goodness and grandest
A Sramana asked the Buddha: ” What is the goodness? What is the
grandest?” The Buddha replied,” Putting the Dao into the practice and obeying
the truth is the goodness. Combining the aspiration and Dao is the grandest.”
第14章：詢問善與大
沙門問佛陀：“什麼是善良？ 什麼是最偉大的？“佛陀回答說，”把道進入實踐並遵守真理就是善良。 結合願望和道是最偉大的。“
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！
A Sramana asked the Buddha: ” Who has the more force? And what is
the most brightness?” The Buddha replied to him:” Those who tolerate the
humiliation have the more force. That is because of no malice, and having the
peace and health in heart. The tolerant person without malice would be
absolutely respected by people. The dirt of heart is removed and ended. The clean
without filth is the most brightness. From no sky and land till today, where
all exists in the ten directions, there is not thing which can not be seen, or
can not be known, or can not be heard by us. Gaining all wisdom could be called
the brightness.
第15章：詢問力量和光明
一位沙門問佛陀：“什麼是更多的力量？ 什麼是最光明的？“佛陀回答說：”忍受羞辱是更多的力量，因為沒有惡意，加上心中的和平和健康。 沒有惡意的忍者將會受到人們的尊重。 心的污垢被移除並結束，沒有污垢的清淨是最明亮的。 從沒有天空和陸地，直到今天; 在十個方向上存在的所有東西，沒有什麼是不可見的，沒有什麼是不可知的，並且沒有什麼是不可聽見的。 獲得所有智慧可稱為光明。
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！
Chapter 16: Abandon the love and gain the Dao
The Buddha said,” People hold the love and desire, and can not see
the Dao. It is such as the clear water is stirred by hand; the public reach and
approach this water together; there is no one who can see its own image. People
interlace the love with desire. The turbidity is thrived in heart. That is why
they can not see the Dao. All of you Sramanas should abandon the love and
desire. The filth of love and desire ending, the Dao could be seen. “
第十六章：放棄愛情，獲得道
佛陀說：“人們擁有愛和慾望，看不到道，如清澈的水被手動攪動，公眾到達並接近水面，沒有人能看到自己的形象。 人們將愛與慾望交織在一起。 渾濁在心中茁壯成長。 這就是為什麼他們看不到道。 你們所有沙門都應該放棄愛和慾望。 愛和慾望的污穢終結，道就可見。“
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！
Chapter 17: The brightness comes and the darkness disappears
The Buddha said,” Those who see the Dao are as holding a torch
into a dark room, where the dark is vanished immediately, yet only the
brightness exists. Learning Dao and seeing truth, no-light is vanished
immediately, yet the light always exists.”
第17章：光明降臨，黑暗消失
佛陀說：“那些看到道的人就像拿著火炬進入一個黑暗的房間，黑暗立即消失，但只有光明存在。 學習道並看到真相，無光明立即消失，但光明常在。“
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。
Chapter 18: The root of thoughts is equal to the Emptiness.
The Buddha said,” My law is about thinking of the no-thought
thought, acting the no-doing action, talking about the no-talking talk, and
putting the no-practice into the practice. Those who understand what as said
are approach it. Those who feel confused about what as said are far from it. The
Dao of words and talks is cut off. It can not be bound by things. The difference
of millimeter or centimeter would cause the mistake in a moment.
第18章：思想的根源等於空
佛陀說：“我的法是關於思考無思無想的思想，去做不做的動作，談論無談話的談話，把無實踐納入實踐。 那些理解所說內容的人會接近它。 那些對所說內容感到困惑的人遠非如此。 言語和談話的道被切斷了。 它不受事物的限制。 毫米或厘米的差異會瞬間導致錯誤。”
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！
Chapter 19: perceive the fake and real
at the same time
The Buddha said,” Observe the sky and
land, have a thought of the impermanence; observe the world, have a thought of
the impermanence; perceiving the spiritual awakening is the Bodhi. Those who
have such knowledge gain the Dao quickly.”
第十九章：同時感知假象和真實
佛陀說：“觀察天地時，要想到無常；觀察世界時，要想到無常；當感知到精神覺醒時，就是菩提。 有這些知識的人會很快獲得道。
佛陀說：“觀察天地時，要想到無常；觀察世界時，要想到無常；當感知到精神覺醒時，就是菩提。 有這些知識的人會很快獲得道。
第二十章 推我本空
佛言：當念身中四大，各有自名，都無我者。我既都無，其如幻耳！
Chapter 20: reasoning I am originally emptiness
The Buddha said,” We should think of that there are four-big parts in
our body, which part separately owns its name, and all of which have no I. Since it does not have me, it is like illusion.” 第20章：推理我本來就是空虛
佛陀說：“我們應該想到我們身體中有四個大部分，這些部分分別擁有它的名字，所有的部分都沒有我。因為它沒有我，所以就像是幻覺。”
第二十一章 名聲喪本
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。
Chapter 21: The fame makes us lost our root.
The Buddha said,” People follow their emotion and desire in order
to seek the fame; when the fame is obvious, the body is already dead. Be greedy
for the worldly permanent fame, but not to learn the Dao, it wastes the energy
and toils the body, such as burning incense, even though people smell the
scent, the ash of incense has not yet dying. The fire to endanger the body is behind.”
第21章：名聲讓我們失去了根基。
佛陀說：“人們追隨他們的情感和慾望，以尋求名利; 當名氣明顯時，身體已經死了。 貪婪於世俗永恆的名聲，但不是為了學習道，它浪費了能量，使身體疲憊不堪。 如燒香，即使人聞到香味，香灰仍未消亡，火也危在身後。”
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