English
English version: One who does not practice ‘Dhyana’ (meditative absorption), their wisdom and clarity will be obscured by ignorance and dullness. Towards such sentient beings, they do not make distinctions, have no love or hatred, and view their superiority or inferiority with equality, because these ‘Dharmas’ (teachings, phenomena) are inherently without difference, belonging to the same ‘Dharmadhatu’ (the realm of Dharma), without separate self-nature. ‘Mahayana’ (the Great Vehicle) means the supreme ‘Bodhi’ (enlightenment), which is the perfect and wonderful wisdom of all ‘Tathagatas’ (the Buddhas). ‘If there are sentient beings who, with regard to the unsurpassed vehicle, generate a single thought of faith, and even aspire to seek ‘Anuttara-samyak-sambodhi’ (unexcelled complete enlightenment), then this is called heading towards the family of the ‘Tathagata’ (Buddha) and dwelling on the ground of a ‘Bodhisattva’ (enlightenment being).’ At that time, the ‘Giant Strength’ householder (a powerful householder) and five hundred householders, upon hearing the Buddha's exposition of such wonderful Dharma, rejoiced and leaped for joy, feeling unprecedented. They said to the Buddha: ‘Greatly compassionate ‘World Honored One’ (Buddha)! Please explain to us in detail the essential principles of the ‘Mahayana’ (Great Vehicle) Dharma, so that we may deeply believe, understand, love, and practice it. If sentient beings, seeking the unsurpassed and supreme ‘Mahayana’ (Great Vehicle), do not spare their lives, and donate their houses, wealth, treasures, and all their relatives, food, clothing, bedding, flower garlands, necklaces, powdered incense, scented ointment, and all kinds of offerings, we now wish to learn from those ‘Bodhisattvas’ (enlightenment beings), seek the unsurpassed vehicle, cultivate the practice of ‘Bodhi’ (enlightenment), not sparing our lives and all our relatives, the finest treasures, and the necessities of life, making offerings and practicing the various ‘Paramitas’ (perfections) of the ‘Bodhisattva’ (enlightenment being). We only hope that the ‘Tathagata’ (Buddha), ‘Arhat’ (worthy one), ‘Samyak-sambuddha’ (perfectly enlightened one), will accept and acknowledge us, so that we do not forget.’ At that time, the ‘World Honored One’ (Buddha) said to the ‘Giant Strength’ householder and the other householders: ‘Listen carefully, if there are sentient beings who, seeking ‘Bodhi’ (enlightenment), are compassionate towards sentient beings, even if they give alms, they do not seek wealth and honor; even if they uphold precepts, they do not seek beautiful appearances; even if they practice patience, they do not seek relatives; even if they are diligent, practice ‘Dhyana’ (meditative absorption), and cultivate wisdom, it is all to have compassion for sentient beings and seek the unsurpassed vehicle, not for the causes and effects of worldly ‘Samsara’ (cycle of rebirth). If there are sentient beings with sharp faculties and wisdom, who understand that the physical body and the five desires of the world are all impermanent and illusory, having only a false name and no real substance, observing their own bodies, which are falsely composed of egg-born, womb-born, moisture-born, and transformation-born elements, like foam and bubbles, arising and ceasing in an instant, sentient beings falsely believe that they can dwell here for a long time.’ --------------------------------------------------------------------------------
Chinese
“复观此身，由如阳焰本无实体，从渴爱生妄情为水，亦如芭蕉体无坚实，今此身者，毕竟是幻从颠倒生，虚假浮脆，亦如旷野空无所有，亦如行厕秽污充满，一身九窍常流不净，亦如秽井满中臭恶，深可厌恶，又如冤贼亦如毒蛇，甚不可爱，五欲烦恼由若瀑流，漂溺有情入生死海，汩没流转难有出期。 “汝等今者，亲近如来学菩萨行，厌离世间五欲尘劳，色身败坏一切不坚，求于无上最胜大乘，渐次修习诸波罗蜜，欲证解脱甚为难得。” 佛说巨力长者所问大乘经卷上 大正藏第 14 册 No. 0543 佛说巨力长者所问大乘经 佛说巨力长者所问大乘经卷中 宋西天同译经宝法大师赐紫沙门智吉祥等奉 诏译 尔时，世尊复告巨力长者及诸长者言：“汝等宿植善本信根坚固，欲学菩萨摩诃萨所修之行，伏断障染求证菩提，应当观彼诸有情类，从无始来轮回流转，持苦报身经历多生不可限数，而此色身无有坚实如幻如化。 “是诸有情，颠倒妄念构造业因，外藉众缘积集成就，如水为冰及如聚沫，五蕴四大先业为因招感势力，积集诸种住识藏中。假彼父母情爱和合贪喜俱极，最后各出浓厚精血，号羯罗蓝，识依于彼最初而住，以至后时精血交结，不净凝成处 现代汉语译本 ‘再观察这个身体，就像阳焰（沙漠中因空气折射产生的幻影）一样，本来就没有实体，因为渴爱而产生虚妄的执着，误以为是水。又像芭蕉树一样，树干内部空虚不坚实。现在的这个身体，终究是虚幻的，从颠倒的妄想中产生，虚假而脆弱，就像旷野一样空无所有，又像厕所一样充满污秽。这个身体的九个孔窍经常流出不干净的东西，就像充满臭味的脏井一样，令人深感厌恶，又像仇人、盗贼，又像毒蛇一样，非常不可爱。五欲带来的烦恼就像瀑布一样，将有情众生淹没在生死的海洋中，在其中沉沦流转，难以脱离。’ ‘你们现在亲近如来，学习菩萨的修行，厌恶舍离世间的五欲尘劳，明白色身会败坏，一切都不坚固，追求无上最殊胜的大乘佛法，逐渐修习各种波罗蜜（到达彼岸的方法），想要证得解脱是非常困难的。’ 《佛说巨力长者所问大乘经》卷上 大正藏第 14 册 No. 0543 《佛说巨力长者所问大乘经》 《佛说巨力长者所问大乘经》卷中 宋朝西天译经宝法大师赐紫沙门智吉祥等奉诏翻译 当时，世尊又告诉巨力长者（一位富有的长者）和各位长者说：‘你们过去种下善良的根本，信心的根基非常稳固，想要学习菩萨摩诃萨（伟大的菩萨）所修行的行为，降伏断除各种障碍和污染，追求证得菩提（觉悟），应当观察那些有情众生，从无始以来在轮回中流转，承受痛苦的报应之身，经历无数次的生命，而这个色身并没有坚实的本质，就像幻象和变化一样。’ ‘这些有情众生，因为颠倒的妄念而造作业的因，外在凭借各种因缘的聚合而成就，就像水变成冰，又像泡沫的聚积一样。五蕴（色、受、想、行、识）和四大（地、水、火、风）以先前的业力为因，招感而来的势力，积聚在各种种子，储存在阿赖耶识（储存所有经验的意识）中。凭借父母的情爱和合，贪恋和喜悦达到极点，最后各自产生浓厚的精血，称为羯罗蓝（受精卵最初的凝结状态），意识就依附于它最初的状态而存在，直到后来精血交结，不干净的东西凝聚成形。’
English
English version ‘Again, contemplate this body. It is like a mirage, fundamentally without substance. From craving arises deluded affection, mistaking it for water. It is also like a banana tree, its trunk without solidity. This body is ultimately illusory, arising from inverted perceptions, false and fragile, like a desolate wilderness, empty and devoid of anything. It is also like a filthy toilet, filled with impurities. The nine orifices of this body constantly discharge unclean substances, like a foul well filled with stench, deeply repulsive. It is also like an enemy, a thief, or a venomous snake, utterly unlovable. The afflictions of the five desires are like a torrential waterfall, drowning sentient beings in the ocean of birth and death, submerging and transmigrating them, with little hope of escape.’ ‘Now, you are drawing near to the Tathagata (the thus-gone one, an epithet of the Buddha), learning the practices of the Bodhisattvas (enlightenment beings), detesting and renouncing the five desires and worldly defilements. Realize that the physical body is subject to decay and is fundamentally impermanent. Seek the unsurpassed, most excellent Mahayana (the Great Vehicle), gradually cultivate the various Paramitas (perfections), and understand that attaining liberation is exceedingly difficult.’ The Sutra of the Great Vehicle as Asked by Strongman Taisho Tripitaka Volume 14 No. 0543 The Sutra of the Great Vehicle as Asked by Strongman The Sutra of the Great Vehicle as Asked by Strongman, Volume 2 Translated by Tripitaka Master Bao Fa, the Purple-Robed Shramana Zhi Jixiang and others, by Imperial Decree, from the Western Regions of the Song Dynasty At that time, the World Honored One further addressed Strongman (a wealthy householder) and the other householders, saying: ‘You have planted good roots in past lives, and your roots of faith are firm. Desiring to learn the practices cultivated by the Bodhisattva Mahasattvas (great Bodhisattvas), to subdue and sever hindrances and defilements, and to seek the attainment of Bodhi (enlightenment), you should contemplate those sentient beings who, from beginningless time, have been transmigrating in the cycle of rebirth, enduring bodies of suffering as karmic retribution, experiencing countless lives. And this physical body has no solid essence, being like an illusion or a transformation.’ ‘These sentient beings, due to inverted and deluded thoughts, construct the causes of karma, relying on external conditions to accumulate and achieve results, like water turning into ice, or like the gathering of foam. The Five Skandhas (form, feeling, perception, mental formations, consciousness) and the Four Great Elements (earth, water, fire, wind), with past karma as the cause, attract and gather power, accumulating various seeds stored in the Alaya Consciousness (storehouse consciousness). Relying on the loving union of parents, with extreme attachment and joy, they each produce thick essence and blood, called Kalala (the initial coagulation state of the fertilized egg), and consciousness relies on it, residing in that initial state, until later the essence and blood intertwine, and unclean substances congeal into form.’ --------------------------------------------------------------------------------
Chinese
于胎中。所历诸位，业风内吹肢相增长，由业势力渐渐所资，色身四大诸根具足，心识烦恼亦共俱生。既离胎胞，外风所触楚痛发声，于一切境不能明了，风缘动转有出入息，饮啖母乳结生便利，心识现行生诸分别，耽众食味资益诸根，皮肤、血肉、肠胃、骨髓、发毛、爪齿、涕唾便利，身形肢体好丑之相。 “从自业因受诸异报，贪瞋痴慢烦恼随逐，于冤亲境妄生违顺，五欲色相纵意染着，于业报身复增业报，密近恶友疏慢尊亲。于菩萨人及真实法，心不爱乐亦不餐采，恣任愚痴造作诸恶，瞋恚暴害谄曲嫉妒，忿戾斗诤捶打骂辱，损恼有情。于男女色横生染着，如绳缚物不相舍离，于自身相不念无常，谓得长时永无殒谢，于诸资财及以珍宝，多求积聚而无厌足。 “尘劳垢染覆盖心识，不修智慧增长无明，不觉世间男女色相，及以自身五根四大杂染所起，由颠倒缘堕不净处，皮肤、血肉、发毛、爪齿本无自相，从彼贪爱结业所生，流转轮回因缘不断，生死苦果无暂停息，烦恼业火烧逼身心，于昼夜时未尝安适，愚盲闇钝懈怠放逸，不乐菩提违背圣道。于自心垢不求清净，身常倨傲心意贡高，诬谤因果轻毁贤善。于有为相虚幻空法，不觉不知，如是无智诸有情类，处生死海无有出期。 “汝诸长者 现代汉语译本： 在母胎中，经历各个阶段，业力之风从内吹动，使肢体逐渐生长。依靠业力的作用，色身的四大（地、水、火、风）和诸根（眼、耳、鼻、舌、身、意）都完备，心识和烦恼也一同产生。离开母胎后，被外面的风触碰，因痛苦而发出声音。对于一切境界不能明白了解，风的因缘使身体动转，有呼吸出入。饮用母乳，产生大小便。心识开始活动，产生各种分别，贪恋食物的味道，滋养各个器官，形成皮肤、血肉、肠胃、骨髓、头发、指甲、牙齿、鼻涕、唾液、大小便，以及身体各部分的形状和美丑。 由于自身所造的业因，承受各种不同的果报，贪婪（tan lan）、嗔恨（chen hen）、愚痴（yu chi）、傲慢（ao man）等烦恼随之而来。对于怨家和亲人，虚妄地产生顺从或违逆之心。对于五欲（se, sheng, xiang, wei, chu）的色相，放纵地产生染着。在由业报产生的身体上，又增加新的业报，亲近恶友，疏远尊敬的亲人。对于菩萨（pusa）和真实的佛法，内心不喜爱也不采纳，放纵愚痴，造作各种恶业，充满嗔恨、暴戾、狡诈、嫉妒，愤怒、争斗、捶打、谩骂、侮辱，损害有情众生。对于男女之色，产生强烈的染着，如同用绳子捆绑一样，不肯舍离。对于自身的形相，不念及无常，认为可以长久存在，永远不会衰败。对于各种资财和珍宝，贪求积聚，永无满足。 尘世的劳苦和污垢覆盖心识，不修习智慧，增长愚昧无知。不觉悟世间的男女色相，以及自身由五根（眼、耳、鼻、舌、身）和四大（地、水、火、风）混合而成的身体，都是由杂染所产生的。由于颠倒的因缘，堕入不洁净的境地。皮肤、血肉、头发、指甲、牙齿本来没有自身独立的相状，都是从贪爱结业所生。在轮回中流转，因缘相续不断，生死苦果没有停息的时候。烦恼的业火烧灼逼迫身心，日夜不得安宁。愚昧、盲目、迟钝、懈怠、放逸，不喜爱菩提（puti），违背圣道。对于自身内心的污垢，不寻求清净，身体常常傲慢，心意贡高自大，诬蔑因果，轻视毁谤贤良。对于有为之相、虚幻空性的法，不觉悟，不知道。像这样没有智慧的有情众生，处在生死苦海中，没有脱离的期限。 你们这些长者（zhang zhe）……