佛說無畏授所問大乘經卷中
Mahayana Sutra on Fearless Bestowal, Chapter 2
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣法護等奉 詔譯
Translated by the Western Paradise Tripitaka Master, Lord of the Court, Tester of the Palace Tutor, Transmission of Dharma Master, Purpillar Bestowed Purple Robe Minister Saṅghapāla and others, by imperial decree.
「復次，長者！菩薩摩訶薩觀察此身，最初何因之所成立？謂依父母精血合集生起彼因。復由受其飲食，食已變壞，旋聚即散，歸淡廕藏，淡廕流潤終歸不淨。然後火大增彊，煮變成熟。後歸風力，由其風力各分滓重及與流潤——滓重所謂大、小便等，流潤謂血——血變成肉、肉成於脂、脂成於骨、骨成其髓、髓成其精，精等乃成此不淨身。菩薩觀此不淨身故，乃起思惟：此身多種合集，各別名相，謂三百骨、六十肪及膏相、合四百膜、五百肉團、六百腦、七百脈、九百筋、十六肋骨。復有三事內纏其腸，分生、熟、藏腸，有十六交絡而住，二千五百脈道透映一百七節；八十萬俱胝毛孔具有五根、九竅、七藏，不淨充滿；髓有一掬、腦有一掬、脂有三掬、淡廕六掬、滓重六掬、風力隨遍、血有一斗，如是一切各各充滿。有七水脈而復圍繞，吸諸滋味，內火大增，熾然燒煮，逼切疲極，身脈汗流，是等諸相極難可見。此之臭穢不淨體相，是中云何起增上愛？如求丐人得所用物，得已旋棄；又如大車，負極重等。唯，諸智者！於法覺了應如是知。」
"Furthermore, elder, the Bodhisattva-Mahasattva contemplates this body: What was its original cause? It arises from the union of the father's sperm and mother's blood. Then, by consuming food and drink, these substances are transformed. After digestion, they soon gather and disperse; first they turn into a fluid state, stored in a certain location; this fluid flows and moistens, ultimately becoming impure. Subsequently, the fire element intensifies, cooking and transforming it into a mature state. Finally, the wind element arises; through its power, it separates the solid residues and the fluids. The solid residues refer to excrement and urine, while the fluids refer to blood. Blood transforms into flesh, flesh into fat, fat into bone, bone into marrow, marrow into semen, and semen, in turn, forms this impure body.
Because the Bodhisattva observes this impure body, he reflects thus: 'This body is a collection of many components, each with its own name and form. There are three hundred bones, sixty kinds of fat and grease, four hundred membranes, five hundred lumps of flesh, six hundred brains, seven hundred blood vessels, nine hundred sinews, and sixteen ribs. Furthermore, three things entwine the intestines internally, dividing the digestive tract into the part for food and the part for waste; the intestines are held by sixteen twists and turns, two thousand five hundred channels run through them, and one hundred and seven joints are connected. Eighty thousand pores exist, along with five sense organs, nine body openings, and seven internal stores, all filled with impurities. There is one handful of marrow, one handful of brain, three handfuls of fat, six handfuls of bodily fluid, six handfuls of solid waste, the wind element pervading everywhere, and one *dou* of blood; each of these fills its place. Seven water channels surround all this, absorbing all kinds of flavors. The fire element within intensifies, blazing and boiling, pressing and exhausting the body, causing sweat to flow from the body's channels. All such conditions are extremely difficult to perceive. This rotten, filthy, impure substance—how can one develop intense attachment to it? It is like a beggar who obtains a useful item, only to discard it immediately; it is like a great cart carrying an extremely heavy load. O wise ones! Those who awaken to the Dharma should understand it in this way.'"
即說頌曰：
The verse is as follows:
「此身多種不淨聚， 愚無智者不了知，
彊起增上愛著心， 如穢瓶破多穢氣。
耳、目、口、鼻皆穢物， 彼等何者為香潔？
涎眵、結聹及涕洟， 諸蟲雜惡何生愛？
譬如愚者取於炭， 勤力摩治欲令白，
炭盡力疲白莫成， 無智妄貪亦如是。
如人意欲成潔淨， 多種修治於此身，
百轉沐浴及香塗， 身壞命終歸不淨。」
"This body is a foul aggregation, unknown to those without wisdom. They cling to it with ever-growing attachment, like a cracked vessel oozing stench.
Ears, eyes, mouth, nose — all sources of filth. What among them could be truly pure? Saliva, mucus, earwax, tears — Festering with worms and impurities, where can love arise?
Like a fool who grabs a piece of charcoal, Polishing it vigorously trying to make it white; The charcoal wears away, exhausted, yet whiteness never comes. So too, the ignorant one's vain craving for this body.
However much one tries to purify it, Washing it again and again, applying perfumes and balms — When the body breaks and life ends, it returns to dust, impure."
爾時，世尊復告無畏授等五百長者言：「長者當知，菩薩摩訶薩欲證阿耨多羅三藐三菩提者，觀察此身有四十四相。何等四十四？謂菩薩摩訶薩觀察此身誠所厭棄，菩薩觀身不可愛樂，以不饒益故；菩薩觀身極為臭穢，膿血滿故；菩薩觀身甚不堅牢，終破壞故；菩薩觀身體性羸劣，筋骨相聯故；菩薩觀身不淨，穢惡常流故，菩薩觀身如幻，愚夫異生彊起虛妄、動亂相故；菩薩觀身多所漏失，以九竅門常流注故；菩薩觀身熾然燒爇，謂貪火所焚、瞋火猛聚、癡火暗冥故；菩薩觀身，貪、瞋、癡網常所蓋覆，愛網相續故；菩薩觀身竅穴所依，以九竅門及諸毛孔周遍流注，雜穢充故；菩薩觀身多種逼惱，四百四病常增損故；菩薩觀身是為窟宅，八萬四千戶蟲之所聚故；菩薩觀身無常，終歸死法故；菩薩觀身無知，於法不知故；菩薩觀身如器用，眾緣合成、終破壞故；菩薩觀身逼切，眾多憂惱故；菩薩觀身無歸趣，畢竟老、死故；菩薩觀身深隱，諂誑所行故；菩薩觀身如地，難平滿故；菩薩觀身如火，以所愛色隨繫著故；菩薩觀身無厭足，隨五欲故；菩薩觀身破壞，煩惱對礙故；菩薩觀身無定分位，以其利衰現所受故；菩薩觀身無自他緣，不得源流故；菩薩觀身馳流心意，以種種緣作意伺察故；菩薩觀身棄背畢竟，歸於棄尸林故；菩薩觀身為他所食，鷲鳥、豺狼等食噉故；菩薩觀身如輪盤影現，筋骨連接故；菩薩觀身無所顧惜，殘棄漏失、膿血滿故；菩薩觀身耽著滋味，飲食所成故；菩薩觀身勤苦無利，以是無常生滅法故；菩薩觀身如惡友，起諸邪妄故；菩薩觀身如殺者，重重現增苦故；菩薩觀身為苦器，三苦逼惱故，所謂行苦、壞苦、苦苦；菩薩觀身為苦聚，五蘊隨轉無主宰故；菩薩觀身極不自在，種種緣成故；菩薩觀身無壽者，離男女相故；菩薩觀身空寂，諸蘊處界所合成故；菩薩觀身虛假，以如夢故；菩薩觀身不實，以如幻故；菩薩觀身動亂，如陽焰故；菩薩觀身馳流，如響應故；菩薩觀身虛妄所起，如影現故。長者！菩薩摩訶薩以如是等四十四相觀察於身。
「而菩薩摩訶薩作此觀察時，所有於身樂欲、於身顧惜、於身執我、於身愛染、於身積集、於身繫著，一切悉斷。由是，於命樂欲、於命顧惜、於命執我、於命愛染、於命積集、於命繫著，乃至舍宅、妻子、眷屬、飲食、衣服、乘馭、床座、珍寶、財穀、香華、燈塗、一切受用樂具，若樂欲、若顧惜、若執我所、若愛染、若積集、若繫著，一切亦斷。由於身命能棄捨故，乃至一切受用樂具亦悉棄捨，如是乃能圓滿六波羅蜜多。長者！菩薩摩訶薩以能圓滿波羅蜜多故，即能速證阿耨多羅三藐三菩提。」
"When the Great Being, the Bodhisattva, contemplates in this way, every attachment to the body—whether craving it, cherishing it, clinging to it as self, being drawn to it, accumulating for it, or being bound by it—is completely cut off. Likewise, attachments to life itself—craving it, cherishing it, clinging to it as self, being drawn to it, accumulating for it, or being bound by it—are all severed. This extends to homes, spouses, children, relatives, food, clothing, vehicles, beds, treasures, wealth, grains, incense, flowers, lamps, ointments, and all enjoyable possessions: any craving, cherishing, sense of 'mine', attraction, accumulation, or bondage regarding them is also cut off. Because one can let go of body and life, one can also relinquish all such enjoyments, and in this way, one perfectly fulfills the Six Perfections. Elder, since the Great Being, the Bodhisattva, perfectly fulfills the Perfections, they swiftly attain Supreme Perfect Enlightenment."
爾時，世尊欲重宣此義即說頌曰：
At that time, the World-Honored One, wishing to reiterate this meaning, proclaimed a verse:
「應知人身極難得， 莫因此身造眾罪，
豺狗取食棄尸林， 空將此身為殘棄。
愚無智者常動亂， 虛偽身中起貪愛，
此身難馭違背深， 晝夜受苦無停息。
此身苦輪常生病、 此身不淨廣充盈，
飢渴隨逐嬈惱深， 誰諸智者生愛著？
此身如地廣無主， 及如惡友愚生愛，
因此身故眾罪興， 畢竟還自受諸苦。
此身不同金剛堅， 莫因此身廣造罪，
智者應修勝福因， 於佛教中生淨信。
此身不久徒存養， 衣服香嚴飲食資，
緣歸破壞暫任持， 邪勤施作何空過？
經百劫中難得遇， 大牟尼尊出世間，
速於佛教淨信生， 莫於惡趣受極怖。
假使壽千俱胝歲， 彼尚勿應生貪愛，
何況壽不滿百年， 豈生貪愛無厭足？
或有一類奢侈者， 不念此身極難得，
廣集嬉戲歌伎人， 於前戲劇求快樂。
廣集財寶何有樂？ 護惜重重苦惱增，
下劣愚夫喜悅生， 智者於中離貪著。
富貴不實如夢幻， 愚者馳流於心意，
剎那破壞剎那成， 誰諸智者生貪愛？
佛說無畏授所問大乘經卷中