Chinese
作不饶益事悉能忍伏。被大精进坚固甲胄，若身、若命悉能弃舍，安住寂静，心一境性，远离散乱。胜慧决择诸善法分，不起我人、众生、寿者、士夫、补特伽罗、意生等见，广为一切作诸胜行，为一切有情作意行施、为一切有情作意护戒、为一切有情作意行忍、为一切有情作意发起坚固精进、为一切有情作意安住诸胜定门、为一切有情作意修慧、为一切有情习学一切善巧方便。” 尔时，无畏授等五百长者俱白佛言：“世尊！我等昔来于自身命皆生爱着，所有舍宅、妻子、眷属、饮食、衣服、乘驭、床座、珍宝、财谷、香华、灯涂，乃至一切受用乐具，悉生爱着。世尊！菩萨摩诃萨作何观察，能于身命乃至一切受用乐具不生爱着？愿佛为说。” 尔时，世尊告无畏授等五百长者言：“菩萨摩诃萨以无数种相观察于身。何等无数？所谓：此身不实，缘法合集，如极微聚，从顶至足次第破坏；彼九窍门及诸毛孔不净流溢，犹如蚁聚；蛇毒止中，蛇毒违害；如怨敌、如猿猴，多所损恼；如极恶友，常起诤竞；身如聚沫，不可撮摩；又如水泡，旋有即坏；又如阳焰，渴爱所生；又如芭蕉，中无坚实；又如幻化，从虚妄起；又如王者，多种教令；又如怨对，常来伺便；又如盗贼，无有信义；又如杀者，极难调制； 现代汉语译本 能忍受一切不利的事情。披上坚固的大精进铠甲，无论是身体还是生命都能舍弃，安住于寂静，心专注于一境，远离散乱。以殊胜的智慧抉择各种善法，不起我、人、众生、寿者、士夫（指人）、补特伽罗（指个体）、意生（指意生身）等见解，广泛地为一切众生行持殊胜的行为，为一切有情众生发愿行布施，为一切有情众生发愿守护戒律，为一切有情众生发愿行忍辱，为一切有情众生发愿发起坚固的精进，为一切有情众生发愿安住于各种殊胜的禅定之门，为一切有情众生发愿修习智慧，为一切有情众生学习一切善巧方便。 当时，无畏授等五百位长者一同对佛说：‘世尊！我们过去一直对自己的身命都生起爱着，对于所有的房舍、妻子、眷属、饮食、衣服、车乘、床座、珍宝、财物、谷物、香花、灯油，乃至一切受用享乐的器具，都生起爱着。世尊！菩萨摩诃萨是如何观察，才能对身命乃至一切受用享乐的器具不生爱着呢？希望佛陀为我们解说。’ 当时，世尊告诉无畏授等五百位长者说：‘菩萨摩诃萨以无数种方式观察身体。是哪些无数种方式呢？所谓：这个身体不是真实的，是因缘和合而成的，就像极小的微尘聚集在一起，从头顶到脚依次会坏灭；它的九个孔窍和毛孔不断流出不净之物，就像蚂蚁窝一样；它像蛇毒一样，有时会带来危害；它像怨敌、像猿猴一样，会带来许多损害和烦恼；它像极恶的朋友一样，常常引起争斗；身体像泡沫一样，无法抓取和触摸；又像水泡一样，很快就会破灭；又像阳焰一样，是因渴爱而产生的；又像芭蕉树一样，中间没有坚实的东西；又像幻化一样，是从虚妄中产生的；又像国王一样，有多种命令；又像怨家一样，常常伺机而动；又像盗贼一样，没有信义；又像杀人者一样，极难调伏；’
English
English version They can endure all unbeneficial actions. They are clad in the firm armor of great diligence, and can abandon both body and life. They dwell in tranquility, with their minds focused on a single point, free from distraction. With superior wisdom, they discern the various aspects of virtuous practices, not giving rise to views of self, person, sentient being, life-span, individual (purusha), personality (pudgala), or mind-born (manomaya). They extensively perform superior actions for all beings, aspiring to practice generosity for all sentient beings, aspiring to uphold precepts for all sentient beings, aspiring to practice patience for all sentient beings, aspiring to arouse firm diligence for all sentient beings, aspiring to abide in the various gates of superior samadhi for all sentient beings, aspiring to cultivate wisdom for all sentient beings, and aspiring to learn all skillful means for all sentient beings. At that time, five hundred elders, led by Fearless Giving, said to the Buddha, 'World Honored One! In the past, we have always been attached to our own lives, and we are attached to all our houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, and even all the instruments of enjoyment. World Honored One! How does a Bodhisattva Mahasattva observe so that they do not become attached to their lives or even all the instruments of enjoyment? We wish that the Buddha would explain this to us.' At that time, the World Honored One said to the five hundred elders, led by Fearless Giving, 'Bodhisattva Mahasattvas observe the body in countless ways. What are these countless ways? They are: this body is not real, it is a collection of causes and conditions, like a gathering of extremely small particles, which will gradually break down from the top of the head to the feet; its nine orifices and pores constantly discharge impurities, like an anthill; it is like snake venom, sometimes causing harm; it is like an enemy, like a monkey, causing much damage and trouble; it is like an extremely bad friend, constantly causing conflict; the body is like foam, impossible to grasp or touch; it is like a water bubble, quickly breaking; it is like a mirage, arising from thirst; it is like a banana tree, without any solid core; it is like an illusion, arising from falsehood; it is like a king, with many commands; it is like an enemy, always seeking an opportunity; it is like a thief, without trustworthiness; it is like a killer, extremely difficult to tame;' --------------------------------------------------------------------------------
Chinese
如恶知识，常不欢喜；如破法者，隐没慧命；又如邪朋，减失善法；又如空聚，离于主宰；又如瓦器，终归破坏；如小便坑，不净充满；如大便处，常多滓秽；又如食啖诸不净鬼，及蛆虫、狗等，乐臭秽中；又如广积秽物，远闻其臭；如恶疮疱难合其窍，痛不可忍；又如毒箭，入身酸楚；如恶家主，难为侍养；又如朽舍及如漏船，虽假修治，旋归散坏；又如坯器，难为固惜；又如恶友，常假将护；如河岸树，风所动摇；如大河流，终归死海；又如客舍，多种违恼；如无主舍，无所摄属；如巡警人，常专捡察；又如边方，多所侵娆；如积沙处，渐当减下；如火蔓延；如海难渡；如地难平；如蛇置箧，随生损害；又如婴儿，常须存爱；又如破器，无所堪用；如恶方处，常虞坏乱；如杂毒食，常当远离；如求丐人得种种物，得已旋弃；又如大车，负极重等。唯，诸智者！于法觉了应如是知。 佛说无畏授所问大乘经卷上 大正藏第 12 册 No. 0331 佛说无畏授所问大乘经 佛说无畏授所问大乘经卷中 西天译经三藏朝奉大夫试光禄卿传法大师赐紫沙门臣法护等奉 诏译 “复次，长者！菩萨摩诃萨观察此身，最初何因之所成立？谓依父母精血合集生起彼因。复由受其饮食，食已变 现代汉语译本 如同恶知识，总是令人不欢喜；如同破坏佛法的人，会隐没智慧的生命；又如同邪恶的朋友，会减少善法；又如同空无一物的聚集，没有主宰；又如同瓦器，最终会破损；如同小便坑，充满不洁净；如同大便处，总是充满污秽；又如同吃食各种不净之物的鬼、蛆虫、狗等，喜欢在臭秽之中；又如同大量堆积污秽之物，远远就能闻到臭味；如同恶疮脓疱难以愈合，疼痛难忍；又如同毒箭，射入身体会感到酸痛；如同恶劣的家主，难以侍奉供养；又如同朽坏的房屋和漏水的船，即使勉强修补，很快又会散坏；又如同未烧制的陶器，难以珍惜；又如同恶友，总是虚情假意地关怀；如同河岸边的树木，被风吹动摇摆；如同大河流，最终会流入死海；又如同客栈，会产生各种不愉快；如同无主的房屋，没有归属；如同巡逻的警察，总是专门检查；又如同边境地区，经常受到侵扰；如同堆积沙子的地方，会逐渐减少；如同火势蔓延；如同大海难以渡过；如同土地难以平整；如同把蛇放在箱子里，会带来损害；又如同婴儿，需要经常关爱；又如同破损的器物，没有什么用处；如同不好的地方，经常担心发生祸乱；如同掺杂毒药的食物，应当远离；如同乞丐得到各种东西，得到后又抛弃；又如同大车，承载着极重的货物。唯有，各位智者！对于佛法的觉悟应当像这样理解。 ‘再者，长者！菩萨摩诃萨观察这个身体，最初是由什么原因形成的？是依靠父母的精血结合而产生。又因为接受饮食，吃下后会发生变化。
English
English version Like evil teachers, they are always displeasing; like those who destroy the Dharma, they obscure the life of wisdom; like evil companions, they diminish good deeds; like an empty gathering, they have no master; like earthenware vessels, they will eventually break; like a urinal, it is filled with impurity; like a latrine, it is always full of filth; like ghosts, maggots, dogs, etc. that eat various unclean things, they delight in foulness; like a large accumulation of filth, its stench can be smelled from afar; like a festering sore that is difficult to heal, the pain is unbearable; like a poisoned arrow, it causes pain when it enters the body; like a bad householder, it is difficult to serve and support; like a dilapidated house and a leaky boat, even if they are repaired, they will soon fall apart; like unbaked pottery, it is difficult to cherish; like bad friends, they always pretend to care; like trees on the riverbank, they are swayed by the wind; like a great river, it eventually flows into the dead sea; like an inn, it causes various unpleasantries; like an ownerless house, it has no belonging; like a patrolling policeman, he is always inspecting; like a border region, it is often invaded; like a place where sand is piled up, it will gradually decrease; like a fire spreading; like a sea that is difficult to cross; like land that is difficult to level; like a snake placed in a box, it causes harm; like an infant, it needs constant love; like a broken vessel, it is useless; like a bad place, there is always fear of chaos; like food mixed with poison, it should be avoided; like a beggar who gets various things, and then discards them; like a large cart, it carries extremely heavy loads. Only, wise ones! You should understand the awakening to the Dharma in this way. 'Furthermore, elder! A Bodhisattva Mahasattva observes this body, what was the initial cause of its formation? It is formed by the combination of the parents' essence and blood. And also, by receiving food, after eating it, it changes.' -------------------------------------------------------------------------------- 坏，旋聚即散，归淡荫藏，淡荫流润终归不净。然后火大增强，煮变成熟。后归风力，由其风力各分滓重及与流润——滓重所谓大、小便等，流润谓血——血变成肉、肉成于脂、脂成于骨、骨成其髓、髓成其精，精等乃成此不净身。菩萨观此不净身故，乃起思惟：此身多种合集，各别名相，谓三百骨、六十肪及膏相、合四百膜、五百肉团、六百脑、七百脉、九百筋、十六肋骨。复有三事内缠其肠，分生、熟、藏肠，有十六交络而住，二千五百脉道透映一百七节；八十万俱胝毛孔具有五根、九窍、七藏，不净充满；髓有一掬、脑有一掬、脂有三掬、淡荫六掬、滓重六掬、风力随遍、血有一斗，如是一切各各充满。有七水脉而复围绕，吸诸滋味，内火大增，炽然烧煮，逼切疲极，身脉汗流，是等诸相极难可见。此之臭秽不净体相，是中云何起增上爱？如求丐人得所用物，得已旋弃；又如大车，负极重等。唯，诸智者！于法觉了应如是知。” 即说颂曰： “此身多种不净聚， 愚无智者不了知， 强起增上爱着心， 如秽瓶破多秽气。 耳、目、口、鼻皆秽物， 彼等何者为香洁？ 涎眵、结聍及涕洟， 诸虫杂恶何生爱？ 譬如愚者取于炭， 勤力摩治欲令白， 炭尽力疲白莫成， 无 { "translations": [ "现代汉语译本：身体的构成是这样的：最初的‘坏’（指最初的物质），像旋风一样聚集，然后又迅速消散，回归到淡薄的阴影状态，这淡薄的阴影流动润泽，最终归于不净。然后，火大的力量增强，将物质煮熟变成熟。之后，归于风大的力量，风力将物质分为滓重和流润两部分——滓重指的是大小便等，流润指的是血液——血液变成肉，肉变成脂肪，脂肪变成骨骼，骨骼生成骨髓，骨髓生成精液，精液等最终形成这个不净的身体。菩萨观察到这个不净的身体，于是开始思考：这个身体是多种物质的集合，各有不同的名称和形态，包括三百块骨头、六十处脂肪和膏状物、四百层膜、五百个肉团、六百个脑组织、七百条脉络、九百条筋、十六根肋骨。还有三件事物缠绕着肠道，分别是生肠、熟肠和藏肠，它们有十六处交错连接，二千五百条脉道贯穿一百七个关节；八十万俱胝（俱胝：古代印度计数单位，相当于千万）个毛孔，具有五根、九窍、七藏，充满了不净之物；髓有一掬、脑有一掬、脂肪有三掬、淡阴有六掬、滓重有六掬、风力遍布全身、血有一斗，像这样，一切都各自充满。有七条水脉环绕着，吸收各种滋味，体内的火大增强，炽热地燃烧煮沸，逼迫得人疲惫不堪，身体脉络汗流不止，这些现象都极难看到。这个臭秽不净的身体，怎么会产生强烈的爱恋呢？就像乞丐得到所用的东西，得到后又立刻抛弃；又像大车，承载着极重的负担。唯有，各位智者！对于佛法觉悟了的人，应当这样认识。”， "接着，佛陀说了偈颂：", "‘这个身体是多种不净之物的集合，愚痴没有智慧的人不能明白，反而强烈地生起爱恋执着之心，就像破裂的秽瓶散发出许多污秽之气。耳朵、眼睛、嘴巴、鼻子都是污秽之物，它们之中哪一个是香洁的呢？口水、眼屎、耳垢和鼻涕，以及各种虫子和污秽之物，怎么会产生爱恋呢？譬如愚蠢的人拿着木炭，努力摩擦想要让它变白，木炭用尽了，力气也耗尽了，却不能使它变白，没有智慧的人也是这样。’" ], "english_translations": [ "English version: The formation of the body is like this: the initial 'bad' (referring to the initial matter), gathers like a whirlwind, then quickly dissipates, returning to a faint shadow state. This faint shadow flows and moistens, ultimately returning to impurity. Then, the power of the fire element increases, cooking and ripening the matter. Afterward, it returns to the power of the wind element, which divides the matter into dregs and fluids—the dregs refer to feces and urine, and the fluids refer to blood—blood becomes flesh, flesh becomes fat, fat becomes bone, bone generates marrow, marrow generates essence, and essence and so on ultimately form this impure body. A Bodhisattva, observing this impure body, begins to contemplate: this body is a collection of various substances, each with different names and forms, including three hundred bones, sixty places of fat and grease, four hundred layers of membranes, five hundred lumps of flesh, six hundred brain tissues, seven hundred veins, nine hundred tendons, and sixteen ribs. There are also three things that entwine the intestines, namely the raw intestine, the cooked intestine, and the storage intestine, which have sixteen intersections, two thousand five hundred pulse channels penetrating one hundred and seven joints; eight hundred thousand kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of pores, possessing five roots, nine orifices, and seven organs, filled with impurities; there is a handful of marrow, a handful of brain, three handfuls of fat, six handfuls of faint shadow, six handfuls of dregs, the power of wind pervades the whole body, and a dou (a unit of volume) of blood. Like this, everything is filled respectively. There are seven water channels surrounding, absorbing various flavors, the fire element within the body increases, burning and boiling fiercely, forcing one to be exhausted, the body's pulse and sweat flow incessantly, these phenomena are extremely difficult to see. How can one develop intense love for this foul and impure body? It is like a beggar who gets something to use, and then immediately discards it; or like a large cart, carrying an extremely heavy burden. Only, wise ones! Those who are enlightened to the Dharma should understand it in this way.", "Then, the Buddha spoke in verses:", "'This body is a collection of various impurities, the foolish and unwise cannot understand, but instead strongly arise love and attachment, like a broken foul bottle emitting much foul air. The ears, eyes, mouth, and nose are all foul things, which of them is fragrant and pure? Saliva, eye mucus, earwax, and snot, as well as various insects and foul things, how can love arise from them? For example, a foolish person takes charcoal, and diligently rubs it trying to make it white, the charcoal is used up, and the strength is exhausted, but it cannot be made white, so it is with the unwise.'" ] } -------------------------------------------------------------------------------- 智妄贪亦如是。 如人意欲成洁净， 多种修治于此身， 百转沐浴及香涂， 身坏命终归不净。”