---
title: "大莊嚴論經 · 29"
description: "大莊嚴論經是古印度著名佛教論師馬鳴菩薩所造的一部重要佛教經典，由後秦時期高僧鳩摩羅什翻譯為漢文。該經成書於公元1-2世紀，屬於大乘佛教早期論典，以詩偈與散文相間的形式闡述佛法要義。內容主要圍繞佛陀本生故事與菩薩修行展開，通過生動譬喻闡明因果業報、六度波羅蜜等核心教義，強調發菩提心與積累功德的重要性。作為大乘佛教重要論著，該經對漢傳佛教思想發展產生深遠影響，被歷代高僧視為修學菩薩道的重要指南，在佛教典籍中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cm9u0s8p007gdlb0vao61riof"
---

### （二九）

> (29)

復次，譬如幻師以此陰身作種種戲，能令智者見即解悟。

> Furthermore, consider this: just as a magician uses the body--composed of the skandhas--to perform all kinds of tricks, so a wise person, upon seeing clearly, can instantly see through the illusion and understand its true nature.

我昔曾聞，有一幻師有信樂心，至晝闇山為僧設食。供養已訖，幻尸陀羅木作一女人端正奇特，於大眾前抱捉此女，而嗚唼之共為欲事。時諸比丘見此事已咸皆嫌忿，而作是言：「此無慚人所為鄙褻。」知其如是不受其供。時彼幻師既行欲已，聞諸比丘譏呵嫌責，即便以刀斫刺是女，分解支節挑目截鼻，種種苦毒而殺此女。諸比丘等又見此事，倍復嫌忿：「我等若當知汝如是，寧飲毒藥不受其供。」時彼幻師而作是言：「爾眾比丘見我行欲便致瞋忿，見我斷欲殺彼女人復致嫌責；我當云何奉事眾僧？」時諸比丘見其如是，紛紜稱說擾動不安。爾時幻師即捉尸陀羅木用示眾僧，合掌白言：「我向所作即是此木，於彼木中有何欲殺？我欲安於眾僧身故設是飲食，欲令眾僧心得安故為此幻耳，願諸比丘聽我所說。豈可不聞？佛於修多羅中說一切法猶如幻化，我今為欲成彼語故，故作斯幻。如斯幻身無壽無命；識之幻師運轉機關，令其視眴俯仰顧眄，行步進止或語或笑，以此事故深知此身真實無我。」即說偈言：

> I once heard of a magician who had sincere faith. He went to Mount Dayyin to prepare a meal for the monastics. After making the offering, he used a piece of śmaśāna wood to create the figure of a woman, exquisitely beautiful and unique. Right before the assembly, he embraced this woman and kissed her, engaging in acts of desire. When the monks saw this, they were all filled with resentment and indignation, saying, “This shameless person is acting in a vulgar and disgraceful manner.” Knowing this, they refused to accept his offering. After the magician had performed these acts of desire, he heard the monks criticizing and condemning him. So he took a knife and stabbed the woman, cutting apart her limbs, gouging out her eyes, and slicing off her nose—inflicting all kinds of torment and killing her. When the monks saw this, they became even more resentful, saying, “If we had known you would do this, we would rather drink poison than accept your offering.” Then the magician said, “O assembly of monks, when you saw me engaged in desire, you became angry; and when you saw me cut off desire and kill this woman, you again condemned me. How then should I serve the monastic community?” The monks were agitated, their clamor and disturbance unceasing. At that moment, the magician took the śmaśāna wood and showed it to the monks. He folded his hands and said, “What I just did was all this wood. In that wood, what desire or killing is there? I prepared this food and drink to sustain the monk’s body, and performed this illusion to bring peace to your minds. Please, monks, listen to my words. Have you not heard that the Buddha, in the sūtras, declares all things are like illusions? I did this illusion precisely to confirm that teaching. This illusory body has no life, no soul; the magician called consciousness operates its mechanism, causing it to look around, raise and lower its head, glance about, walk, stop, talk, or laugh. Through this, we can deeply understand that this body is truly without self.” Then he spoke a verse:

「先觀彼相貌，想像起倒惑，橫生女情想，入於欲網羂。深實觀察者，知身都無我，如彼善幻師，以木為女人。意行於顛倒，愚謂為眾生，於此幻偽中，妄起男女想。智者善觀察，陰界及諸入，緣假成眾生，分分各別異。和合眾分故，能作於諸業，諸行無男女，亦無有壽命。色欲及細滑，威儀并處所，如此四種欲，迴轉嬰愚心。一切智亦說，幻偽欺世間，如彼幻網中，化作諸色像。生死網亦然，現五道差別，憂喜與瞋忿，愁惱及鬪諍。如彼眾擾亂，猶如鬼遍身，心起諸作業，同彼鬼無異。從心起於風，因風造作業，眾生見造業，種種諸色像。於此業行中，起威儀形色，不解其容止，便橫計我想。此身名機關，脂髓皮肉髮，三十六物等，和合以為身。愚者計眾生，而實無宰主，但以風力故，俯仰而屈伸。以依於心故，則能起五識，然此心識者，念念皆遷滅。愚者起癡覺，計此身有我，口業若干種，身業亦復然。言笑及威儀，皆如幻所作，此中無有我，用離宰主故。而斯虛偽法，無壽無知見，妄起於想像，陷沒諸凡夫。」

> "First you fix your gaze on their appearance, Imagining desires that confuse and mislead. You give rise to thoughts of lust and longing, And thus become caught in the net of desire. Those who deeply and truly observe, Know that the body has no lasting self. It's like a master illusionist Who carves a woman from a piece of wood. When the mind works in distortion, Fools think it is a real, living being. In this illusion and deception, You falsely cling to ideas of man or woman. A wise person observes with skill: The five aggregates,\* the six senses, and their objects. These parts come together temporarily to form a 'person,' But each part is separate and distinct. Only by combining all these pieces Can any action be performed. All conditioned things have no 'male' or 'female,' Nor do they have a 'life' or 'soul.' Physical beauty, smooth touch, Graceful manner, and a desirable place— These four kinds of desire Spin around in the minds of the ignorant. The All-Knowing One also teaches: Illusion deceives the world. Just as within a magician's net He conjures up all kinds of colorful forms. The net of birth and death is the same, Displaying the five realms\* of existence. Joy and sorrow, anger and hatred, Worry and distress, fighting and arguing. All this chaos within you Is like being covered by ghosts. When the mind stirs up actions, It is no different from those ghosts themselves. From the mind arises the 'wind' of intention. Depending on this wind, actions are created. Living beings then see these actions And perceive all kinds of forms and shapes. Within this process of action, You focus on the body's posture and form. Not understanding its true empty nature, You wrongly assume it has a self. This body is called a machine— Bones, marrow, skin, flesh, hair, And thirty-six parts in total, All combined to make this body. Fools think it is a 'person,' But in truth, there is no owner here. Only because of the 'wind' energy Do you bow, look up, stretch, and bend. Because it depends on the mind, The five senses can arise. But this mind and consciousness itself Is destroyed in every instant. Fools, with their deluded awareness, Conclude that this body has a 'self.' They create various kinds of speech, And various actions of the body as well. Talking, laughing, and all your gestures— All are done by illusion. There is no 'self' within any of this, Because it operates without a permanent owner. And this entire, deceptive world Has no life, no knowledge, no sight. Yet you create false impressions from it, And sink all ordinary beings down. "

如彼幻師所說之事真實無異，時諸比丘聞其說已皆得見諦，是故當知諸法如幻，能知是者，則便能斷諸行之源。

> Just as the illusions described by a magician are real and undeniable, when the monks heard this teaching, they all attained a clear vision of the truth. Therefore, know that all phenomena are like illusions. Those who truly understand this can cut off the very source of all conditioned existence.