English
English version A Bodhisattva-mahāsattva (great being of enlightenment) who knows that non-arising is the same as the twelve links of dependent origination, is able to obtain such skillful means of the twelve links of dependent origination. Such a person, with the aspect of non-arising, knows and sees the three realms, and quickly obtains the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti, acceptance that things do not inherently arise or cease). Know that this Bodhisattva, among the Buddhas present, will be near to receiving the prediction of anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment), and this Bodhisattva will soon receive predictions in due order. 'Dhrtarashtra (Upholder of the World)! Such a virtuous person, because of receiving a prediction, has a peaceful mind, and within the skillful means of the purpose and meaning of all dharmas, obtains the light of wisdom. Such a person understands that the twelve links of dependent origination are non-arising, such a person is near to the Buddhas present, such a person has no fear of all evil demons, such a person crosses the stream of birth and death and reaches dry land, such a person is freed from the mud of ignorance (avidyā, ignorance of the true nature of reality), such a person reaches a place of peace.' 'Dhrtarashtra! If in my present life or after my extinction, anyone hears, believes, reads, recites, or cultivates these skillful means of the twelve links of dependent origination, I will give this person a prediction that they will soon obtain the forbearance of the non-arising of dharmas. I also predict that this person will soon receive the prediction of anuttarā-samyak-saṃbodhi among the Buddhas present.' The Sixth Chapter on the Four Foundations of Mindfulness in the Dhrtarashtra Sutra The Buddha told Dhrtarashtra: 'What is it that a Bodhisattva-mahāsattva is skilled in knowing regarding the four foundations of mindfulness (catuḥ-smṛtyupasthāna, the four establishments of mindfulness)? A Bodhisattva-mahāsattva observes and chooses the four foundations of mindfulness: in accordance with the body, observing the body; in accordance with feeling, observing feeling; in accordance with the mind, observing the mind; in accordance with the dharma (teachings or phenomena), observing the dharma.' 'What is it to observe the body in accordance with the body, and to observe feeling, mind, and dharma in accordance with feeling, mind, and dharma?' 'Dhrtarashtra! When a Bodhisattva-mahāsattva observes the body in accordance with the body, they truly observe the characteristics of the body, that is, this body is impermanent, suffering, like a disease, like a sore, full of suffering, distress, decay, and the appearance of disintegration. This body is impure, disgusting, filled with foulness, and within the body are all sorts of things filling it, and from the nine orifices constantly flow foul and putrid substances, the impurity of the body is like a moving toilet. When one correctly observes the body in this way, one cannot find a single bit of purity in this body, nothing that is not disgusting. Knowing that this body is bones and tendons intertwined, wrapped in skin and flesh, arising, gathering, collecting, and bound by the karmic causes and conditions of past actions. What is gathering? What is collecting? From previous causes and conditions, this body arises, this is called gathering.' --------------------------------------------------------------------------------
Chinese
取。今以沐浴饮食衣被床卧被蓐医药，是名为集。如是现在因缘为集取所缚，本业果报力故有用。又是身四大所造无决定实，色阴所摄数名为身。 “何故说名为身？能有所作故，说名为身。贪着依止处故，说名为身。随意有用故，说名为身。从忆想分别起故，说名为身。假合作故，说名为身。与业合故，说名为身。是身不久终归坏败，无常无定变异之相。是身不在身内，不在身外，不在中间，是身不知身，亦不见身。是身无作无动无有愿求，亦无有心，与草木瓦石等无有异，身中无有决定身相。 “如是正观择身，知是无有作者，亦无使作者，是身无前际无后际无中际。是身无一常定坚牢之相，如水沫聚不可撮摩。是身八万虫之所住处，是身百种诸病之所侵恼，以三苦故是身为苦，无有救者，所谓行苦、坏苦、苦苦，是身众苦之器。 “如是正观身时又复思惟：‘是身非我非彼，不得自在不得随意作是不作是，是身无根本，无一定法可得，是身性空无一决定相。是身虚妄所起，系于机关作法，从本业因缘起，不应于身中生我我所想，我等不应惜身寿命。’ “菩萨如是观时，不得身若合若散，不见有所从来、去有所至、有所住处。不分别是身若过去、若未来、若现在，则不依止身命，不贪 现代汉语译本：取，现在用沐浴、饮食、衣服、床铺、卧具、被褥、医药来滋养它，这叫做集（Samudaya，十二因缘之一，指苦的生起）。像这样，现在的因缘被集取所束缚，因为过去所造的业的果报力而有所作用。而且这个身体是由四大（地、水、火、风）所造，没有决定的实体，属于色阴（Rupa-skandha，五蕴之一，指物质现象）所摄，可以被计数，所以叫做身。 ‘为什么说叫做身？因为能够有所作为，所以说叫做身。因为是贪着的依止之处，所以说叫做身。因为可以随意使用，所以说叫做身。因为是从忆想分别产生的，所以说叫做身。因为是假合而成的，所以说叫做身。因为与业力结合，所以说叫做身。这个身体不久终将毁坏败亡，是无常、无定、变异的。这个身体不在身体内部，不在身体外部，不在身体中间，这个身体不知道身体，也看不见身体。这个身体没有造作，没有动摇，没有愿望和需求，也没有心识，与草木瓦石等没有区别，身体中没有决定的身体之相。’ ‘像这样正确地观察和选择身体，知道它是没有作者，也没有使作者的，这个身体没有前际（过去）、没有后际（未来）、没有中际（现在）。这个身体没有一种常定坚牢的相状，像水上的泡沫聚，不可触摸和把握。这个身体是八万种虫子的住所，这个身体被百种疾病所侵扰，因为三种苦（苦苦、坏苦、行苦）的缘故，这个身体是苦的，没有救护者，这个身体是众苦的容器。’ ‘像这样正确地观察身体时，又进一步思维：‘这个身体不是我，也不是属于我的，不能自主，不能随意地想做什么就做什么，想不做什么就不做什么，这个身体没有根本，没有一定的法则可以获得，这个身体的自性是空性的，没有一个决定的相状。这个身体是虚妄产生的，被机关所控制，从本业的因缘而生起，不应该在身体中产生我或我所（属于我的）的想法，我们不应该吝惜身体的寿命。’ ‘菩萨像这样观察时，不能得到身体是合还是散，看不见身体从哪里来、去向哪里、住在哪里。不分别这个身体是过去、未来还是现在，就不再依止身体和生命，不再贪恋。
English
English version: 'Taking. Now, using bathing, food, clothing, bedding, mattresses, and medicine to nourish it, this is called Samudaya (the origin of suffering, one of the Twelve Nidanas). Like this, present conditions are bound by Samudaya, and they function due to the power of the karmic retribution of past actions. Moreover, this body is made of the Four Great Elements (earth, water, fire, and wind), without a definite reality. It is included in the Rupa-skandha (the skandha of form, one of the Five Skandhas, referring to material phenomena), can be counted, and is therefore called a body.' 'Why is it called a body? Because it can perform actions, it is called a body. Because it is a place of reliance for attachment, it is called a body. Because it can be used at will, it is called a body. Because it arises from recollection and discrimination, it is called a body. Because it is a false combination, it is called a body. Because it is combined with karma, it is called a body. This body will soon perish and decay, being impermanent, unstable, and subject to change. This body is not inside the body, not outside the body, not in between. This body does not know the body, nor does it see the body. This body has no creation, no movement, no desires, and no mind. It is no different from grass, trees, tiles, and stones. There is no definite form of the body within the body.' 'Thus, by correctly observing and examining the body, one knows that it has no creator, nor does it have a causer. This body has no beginning (past), no end (future), and no middle (present). This body has no constant, stable, or solid form, like a cluster of water bubbles that cannot be grasped or touched. This body is the dwelling place of eighty thousand worms, and this body is afflicted by a hundred kinds of diseases. Because of the three kinds of suffering (suffering of suffering, suffering of change, and suffering of conditioning), this body is suffering, and there is no savior. This body is a vessel of all suffering.' 'When correctly observing the body in this way, one further contemplates: ‘This body is neither me nor mine, unable to be autonomous, unable to do as one pleases, doing this or not doing that. This body has no root, and no definite dharma can be obtained. The nature of this body is emptiness, without a single definite characteristic. This body arises from delusion, is controlled by mechanisms, and arises from the karmic causes of past actions. One should not generate thoughts of 'I' or 'mine' in relation to the body, and we should not be attached to the life of the body.’ 'When a Bodhisattva observes in this way, they cannot find the body whether it is combined or dispersed, and they do not see where it comes from, where it goes, or where it dwells. They do not differentiate whether this body is past, future, or present, and therefore they no longer rely on the body and life, and they are no longer greedy.' --------------------------------------------------------------------------------
Chinese
惜身若我若我所，常离身受。是菩萨观身空无我无我所，是身中我我所不可得故，是身相不可得。是菩萨若不得身相，即不愿身入，身不起作道。云何为入？是身无有作者无有起者，是身不作不起相，从众因缘生，是因缘能和合身，而是因缘亦虚诳无所有，颠倒相应空无牢坚。亦以是因缘故是身得生，是因缘亦无生无相。如是观身即入身无生相中，入已观身无相，以无相相观身，知是身无相，相不可得故无生。是身过去相未来相现在相不可得。何以故？是身无根本，无一定法可得，是身若此若彼不可得。如是观时，知身无所从来亦无所去，即入身不生不灭道。 “持世！菩萨摩诃萨如是顺身观身入如实相，于身欲染则能除断，疾令其念正住身中，是名顺身观身。 “持世！何谓菩萨摩诃萨顺受观受？菩萨摩诃萨观苦受、乐受、不苦不乐受。见是三受，无所从来亦无所去，但虚妄缘合，本业果报所持颠倒相应，知诸受虚妄，从忆想分别起。菩萨如是观诸受，不得过去受，不得未来受，不得现在受。是菩萨见过去诸受空，无我无我所，无常无牢坚，无不变异相。如是观是过去诸受空相，寂灭相无相相，观未来诸受空，无我无我所，无常无牢无坚，无不变异相。观未来诸受空相，寂灭相无相相。 “是菩 现代汉语译本：执着于身体如同执着于‘我’和‘我所’（属于我的东西），常常不能脱离对身体的感受。菩萨观察身体是空性的，没有‘我’和‘我所’，因为在这个身体中，‘我’和‘我所’是不可得的，所以身体的表相也是不可得的。如果菩萨不能得到身体的表相，就不会希望进入身体，身体也不会生起造作之道。什么是‘入’呢？这个身体没有作者，没有生起者，这个身体不造作，也没有生起的表相，它从众多的因缘而生。这些因缘能够和合身体，但是这些因缘也是虚妄的，没有真实的自体，与颠倒相应，是空虚的，没有牢固的实体。也因为这些因缘，这个身体得以产生，但是这些因缘也没有生起，没有表相。像这样观察身体，就进入了身体无生之相中，进入之后观察身体是无相的，用无相之相来观察身体，知道这个身体是无相的，因为表相不可得，所以没有生起。这个身体的过去相、未来相、现在相都是不可得的。为什么呢？因为这个身体没有根本，没有一定的法则可以得到，这个身体是这样还是那样都是不可得的。像这样观察的时候，知道身体没有从哪里来，也没有到哪里去，就进入了身体不生不灭的道。 ‘持世（菩萨名）！菩萨摩诃萨（伟大的菩萨）像这样顺着身体来观察身体，进入如实的真相，对于身体的欲望和染着就能去除断绝，迅速地使他的念头正确地安住在身体中，这叫做顺身观身。’ ‘持世！什么是菩萨摩诃萨顺着感受来观察感受呢？菩萨摩诃萨观察苦受、乐受、不苦不乐受。见到这三种感受，没有从哪里来，也没有到哪里去，只是虚妄的因缘聚合，由过去的业力果报所维持，与颠倒相应，知道各种感受是虚妄的，从忆想和分别产生。菩萨像这样观察各种感受，不能得到过去的感受，不能得到未来的感受，不能得到现在的感受。这位菩萨见到过去的各种感受是空性的，没有‘我’和‘我所’，是无常的，没有牢固的实体，没有不变异的表相。像这样观察过去的各种感受的空相、寂灭相、无相相，观察未来的各种感受是空性的，没有‘我’和‘我所’，是无常的，没有牢固的实体，没有不变异的表相。观察未来的各种感受的空相、寂灭相、无相相。 ‘是菩