T15n0610_佛說內身觀章句經
大正藏第 15 冊 No. 0610 佛說內身觀章句經
No. 610
佛說內身觀章句經
失譯人名在後漢錄
一切一其心， 皆聽美言訓， 佛所從得道， 且聽我彼經。 彼空亦不斷， 有行皆非常， 夫行不敗壞， 佛以講授經。 深微難見事， 非章原之句， 通彼能敷演， 是以故為師。 從本以存本， 有造法之積， 從慧以除棄， 上士所講說。 所從因緣有， 有行皆無有， 亦有前世除， 無知彼諸行； 亦如欲演身， 日親之所講， 大災患無數， 皆以歸流身。 刪定如本文， 所演眾要言， 靡麗五字句， 明誓以勸勉。 以頌文具足， 偶字音商備， 若花實雜糅， 皆聽彼我誨。 身非人非命， 不丈夫非士， 若體若不艷， 斯事都無彼。 夫身造而有， 以有即敗亡， 無強皆歸命， 如沫蹈踐碎； 無強則無常， 無常即無樂； 無常亦為苦， 非身身非我； 身非常亦苦， 非彼應為身。 若體艷我有， 身都無可有； 若以都無體， 有存亦有亡。 慧者以本末， 何彼已有體？ 若以無主者， 不得以自由， 有
【現代漢語翻譯】 現代漢語譯本 《佛說內身觀章句經》
失譯人名，著錄於後漢錄
一心專注聽， 聽聞美妙教誨， 佛陀證悟道， 且聽我宣講此經。 空性亦非斷滅， 一切行皆無常， 此行不至敗壞， 佛陀以此講授經。 深奧微妙難見， 非尋常章句可比， 通達者能敷演， 因此堪為導師。 從根本上保持根本， 有造作之法的積累， 從智慧中去除捨棄， 這是上士所講說的。 所從因緣而有， 有行皆歸於無有， 亦有前世的業除， 無知者不瞭解這些行； 亦如想要演說身， 如同日親（Nikaya）所講， 大災大患無數， 都歸於這個流轉之身。 刪定如本文一樣， 所演說的重要言辭， 華麗的五字句， 明誓以此來勸勉。 以頌文來具足， 偶字音韻商量完備， 若花與果實雜糅， 都聽從你我的教誨。 身非人非命， 非丈夫非士， 若體若不艷麗， 這些事都不屬於它。 此身造作而有， 以有即會敗亡， 無強者皆歸於命， 如泡沫被踐踏破碎； 無強者即無常， 無常即無樂； 無常亦是苦， 非身，身非我； 身非常亦苦， 不應認為那是身。 若體艷麗我有， 身都無可擁有； 若以都無自體， 有存在也有滅亡。 慧者以本末， 為何它已有自體？ 若以無主者， 不得自由， 有
【English Translation】 English version The Sutra on the Observation of the Inner Body, Spoken by the Buddha
Lost in translation; the name of the translator is recorded in the Later Han Records.
With one accord, listen attentively, Hear the beautiful teachings, The Buddha attained enlightenment, Now hear me expound this sutra. Emptiness is not annihilation, All actions are impermanent, These actions do not decay, The Buddha teaches this sutra. Profound and subtle, hard to see, Not like ordinary verses, Those who understand can expound, Therefore, they are worthy teachers. From the root, preserve the root, Accumulate the creation of Dharma, From wisdom, remove and discard, This is what the noble ones speak. What arises from conditions, All actions return to nothing, Also, past karma is removed, The ignorant do not understand these actions; It is like wanting to expound the body, As Nikaya (日親) spoke, Countless great disasters and troubles, All return to this flowing body. Edited and finalized like the original text, The important words that are spoken, Ornate five-character verses, Solemnly encouraging. With verses complete, Even and harmonious sounds are prepared, If flowers and fruits are mixed, Listen to our teachings. The body is not a person, not life, Not a husband, not a man, Whether beautiful or not, These things do not belong to it. This body is created and exists, With existence comes decay and death, The weak all return to fate, Like foam trampled and crushed; The weak are impermanent, Impermanence is not happiness; Impermanence is also suffering, Not the body, the body is not me; The body is impermanent and suffering, It should not be considered the body. If the body is beautiful and mine, The body cannot be owned; If it has no self-nature, There is existence and destruction. The wise, with root and branch, Why does it already have self-nature? If it is without a master, It cannot be free, Has
校計若此， 何彼體我有？ 斯體身為空， 體我有為虛， 應因緣為有， 非身逝心造， 非眾人身造， 亦非自身造， 都無身有造， 亦身無不造。 以身無造者， 從彼為得諦。 亦非都骨節， 從前世方來， 亦非天造身， 非神所化城， 非無行無本， 無因為自有， 是身有所由， 有事亦有物。 有本有所起， 稍稍為生有， 本以癡亦愛， 心與愛有漏， 亦有縛亦結， 行二品為漏。 斯為本亦余， 世與受因緣， 以由彼斯身， 以漸能致有。 初始有精沫， 精沫為轉凝， 足為生兩兩， 以兩為轉厚， 以序有四體， 為生頭第五， 若干骨積聚， 從行為用成， 頭九為髑髏， 頞䪼為二骨， 齒根三十二， 齒三十二骨， 頸為與耳本， 鼻為與上腭， 心與頸嚨喉， 凡為骨八十。 頰車與頸四， 咽亦為骨四， 左臂與右臂， 凡有骨五十。 若其斯左脅， 應有十三肋； 亦斯右脅然， 應有肋十三， 斯為四十八。 三三三相連， 二為二相連， 其餘不相連， 身者以為強。 如束葦無強， 脊膂三十二， 尻與腰為三， 若其斯左髀
【現代漢語翻譯】 現代漢語譯本 如果這樣分析計算，那麼哪裡存在所謂的『我』和『我的』呢？ 這個身體本身就是空性的，認為身體是『我』或『我的』是虛妄的。 身體的存在應歸因於因緣和合，不是人死後心識所造， 不是眾多人共同創造的，也不是自身單獨創造的， 完全沒有身體的創造者，也不是身體什麼都不創造。 如果說身體沒有創造者，那麼從哪裡才能獲得真諦呢？ 身體也不是完全由骨節構成， 不是從前世而來，也不是天神創造的身體， 不是神靈所變化的城堡，也不是沒有起因和根本的， 不是沒有原因而自然產生的。這個身體是有來由的， 有其存在的事實和物質基礎，有其根本和起始。 身體是逐漸產生的，其根本在於愚癡和愛慾， 心識與愛慾是有漏洞的，也有束縛和結使， 行為的兩種品類是煩惱的來源。這些是根本和餘留， 世間與感受是因緣，由於這些，才有了這個身體， 從而逐漸能夠存在。最初是精液和卵子的結合， 精液和卵子結合後轉為凝結狀態，這樣就足以產生兩兩相對的肢體， 以兩兩相對的肢體為基礎，逐漸增厚，按照順序產生四肢， 最後產生頭部，成為第五個部分。各種骨頭積聚在一起， 通過行為而形成功能。頭部有九塊骨頭構成頭蓋骨（髑髏）， 臉頰骨（頞䪼）是兩塊骨頭，牙齒根部有三十二個， 牙齒也是三十二塊骨頭，頸部是耳朵的根本， 鼻子是上顎的根本，心、頸部和喉嚨， 總共有八十塊骨頭。臉頰和頸部有四塊， 咽喉也有四塊骨頭，左臂和右臂， 總共有五十塊骨頭。如果看左邊的脅部， 應該有十三根肋骨；右邊的脅部也是這樣， 應該也有十三根肋骨，這樣總共是四十八根。 三根、三根、三根相連，兩根、兩根相連， 其餘的肋骨不相連，身體因此而變得強壯。 如同捆紮的蘆葦沒有力量一樣，脊椎骨有三十二塊， 臀部和腰部有三塊骨頭，如果看左邊的大腿骨（髀）
【English Translation】 English version If calculated in this way, where is the so-called 『I』 and 『mine』? This body itself is empty; considering the body as 『I』 or 『mine』 is illusory. The existence of the body should be attributed to the aggregation of causes and conditions; it is not created by consciousness after death, nor is it created by many people together, nor is it created by oneself alone, there is completely no creator of the body, nor does the body create nothing. If it is said that the body has no creator, then from where can the truth be obtained? The body is not entirely composed of bones and joints, it does not come from a previous life, nor is it a body created by gods, it is not a castle transformed by spirits, nor is it without cause or origin, it is not produced naturally without a reason. This body has a source, it has its existence in fact and material basis, it has its root and beginning. The body gradually arises, its root lies in ignorance (癡, Chī) and desire (愛慾, Àiyù), consciousness and desire have leaks, and there are also bonds and fetters, the two categories of actions are the source of afflictions. These are the root and the remainder, the world and feelings are causes and conditions; because of these, there is this body, and thus it can gradually exist. Initially, it is the combination of sperm and egg, after the combination of sperm and egg, it turns into a condensed state, which is enough to produce two pairs of limbs, based on the two pairs of limbs, it gradually thickens, and the four limbs are produced in order, finally, the head is produced, becoming the fifth part. Various bones gather together, and functions are formed through actions. The head has nine bones forming the skull (髑髏, Dúlóu), the cheekbones (頞䪼, È'ōu) are two bones, there are thirty-two tooth roots, the teeth are also thirty-two bones, the neck is the root of the ears, the nose is the root of the upper palate, the heart, neck, and throat, there are a total of eighty bones. The cheeks and neck have four bones, the throat also has four bones, the left arm and the right arm, there are a total of fifty bones. If you look at the left side of the ribs, there should be thirteen ribs; the right side of the ribs is the same, there should also be thirteen ribs, so there are a total of forty-eight. Three, three, three are connected, two, two are connected, the remaining ribs are not connected, and the body becomes strong because of this. Just like a bundle of reeds has no strength, the vertebrae have thirty-two bones, the buttocks and waist have three bones, if you look at the left thigh bone (髀, Bì)
， 骨為二十五； 右髀為亦然， 為骨二十五； 肩髀有骨四， 凡三百二十。 敷演名之諦， 佛以日斷嗣， 彼假悉以聚， 諸根為以縫， 非瘡而裹之， 肉血以涂𢴉， 如木機關縷， 為如幻師幻。 骨機關亦然， 以筋纏縛成， 合聚骨若此， 以為是形體。 愚者莫不著， 智者而不著。 生革以隱蔽， 九孔為大瘡， 周匝為滲漏， 不凈腐臭處， 口喙如為孔， 滿之以諸谷， 是身為若此。 以進若干腑， 毛髮與爪齒， 塵埃亦皮革， 骨節亦骨髓， 為凡筋與脈， 胃與心亦脾， 大腸亦小腸， 肝與肺亦腎， 脂𦠻亦大便， 淚與唾亦汗， 鼻涕膏亦血， 寒熱肪小便， [膍-囟+山]之與[膍-囟+山]膜， 皆以沉沒彼， 如泥塗老牛， 如其成不知。 身之內與外， 夫城骨與墻， 肉血為涂嚴， 為怨所破壞。 恒為以內外， 彼央若干百， 以為貪其肉， 其外亦災害， 皆以多尤彼， 斯身腐敗壞。 譬如久故城， 晝夜供侍之， 壞如已復壞， 如坎與空聚； 恒盜賊俱止， 取之欺殆人， 身為毒虺穴， 夫毒虺劇毒； 恒于身居止
【現代漢語翻譯】 現代漢語譯本： 骨頭有二十五塊；右邊的髖骨也是這樣，有二十五塊骨頭；肩部和髖部有四塊骨頭，總共有三百二十塊。佛陀以斷絕後嗣來闡述名相的真諦，這些（骨頭）都是虛假的聚合，諸根就像縫隙一樣，並非瘡口卻被包裹著，肉和血塗抹其上，如同木製機關用線連線，就像幻術師的幻術一樣。骨骼的機關也是如此，用筋纏繞捆綁而成，聚合骨頭就像這樣，就認為是形體。愚笨的人沒有不執著的，聰明的人則不執著。用生皮來隱藏，九個孔洞就像大的瘡口，周圍滲漏著不乾淨的腐臭之物，口就像一個孔洞，裡面裝滿了各種穀物，這個身體就是這樣。 用以容納若干臟腑，毛髮和爪子牙齒，塵埃和皮革，骨節和骨髓，以及各種筋和脈，胃和心以及脾臟，大腸和小腸，肝臟和肺以及腎臟，脂肪和糞便，眼淚和唾液以及汗水，鼻涕油脂和血液，寒熱脂肪和尿液，[膍-囟+山]和[膍-囟+山]膜，都沉沒在其中，就像用泥塗抹老牛一樣，不知道它是如何形成的。 身體的內部和外部，就像用骨頭做成的城墻，用肉和血塗抹裝飾，卻被怨恨所破壞。總是以內外，那中央有若干百，以為貪圖它的肉，它的外部也有災害，都因為多有罪過，這個身體腐爛敗壞。譬如一座陳舊的城池，日夜供養侍奉它，壞了又修補，就像坑穴和空的聚集地；總是盜賊聚集的地方，拿走東西欺騙人，身體是毒蛇的巢穴，那毒蛇劇毒無比；總是居住在身體里。
【English Translation】 English version: There are twenty-five bones; the right hip is also the same, with twenty-five bones; the shoulder and hip have four bones, totaling three hundred and twenty. The Buddha elucidates the truth of names by severing lineage; these (bones) are all false aggregates, the roots are like seams, not sores but wrapped, flesh and blood smeared on them, like wooden mechanisms connected by threads, like a magician's illusion. The bone mechanism is also like this, bound by tendons, aggregating bones like this, and it is considered a body. Foolish people are never unattached, but wise people are not attached. Hiding with raw skin, the nine orifices are like large sores, leaking unclean and putrid things all around, the mouth is like a hole, filled with various grains, this body is like this. Used to contain several organs, hair and nails and teeth, dust and leather, joints and bone marrow, as well as various tendons and veins, stomach and heart and spleen, large intestine and small intestine, liver and lungs and kidneys, fat and feces, tears and saliva and sweat, nasal mucus and blood, hot and cold fat and urine, [膍-囟+山] and [膍-囟+山] membrane, all submerged in it, like smearing an old cow with mud, not knowing how it is formed. The inside and outside of the body are like city walls made of bones, decorated with flesh and blood, but destroyed by resentment. Always inside and outside, that center has several hundred, thinking of coveting its flesh, its outside also has disasters, all because of many faults, this body decays and deteriorates. Like an old city, serving it day and night, repairing it when it is broken, like pits and empty gatherings; always a place where thieves gather, taking things and deceiving people, the body is a nest of poisonous snakes, that poisonous snake is extremely poisonous; always living in the body.
， 喜怒毒奸弊， 孚不和大毒。 正使滿百歲， 恒以和安隱， 忿則無反覆， 須臾復不安。 斯身為災禍， 嫌而有恐畏， 如虎游荒澤， 有畏多恐怖。 諸念為以仰， 為一切苦器， 亦為諸劇事。 斯身主為受， 沈于苦之法， 一切諸病宅， 為老死之法。 身為增恩愛， 苦以寒與熱， 或風而不和， 是則病如生。 為敗壞諸根， 失疾賊害人， 老死笮厄人， 如雪聚得火， 疾而為解釋。 斯若此無數， 身之多災禍， 吾所演一切， 未能已備具。 要以為諸苦， 腐身為不實， 多因緣以成， 大耶以為軀。
佛說內身觀章句經
十一因緣章
佛言：「行者有十一因緣，滅道制令人不墮惡道，當不識者，謂萬物。一為大會，謂人眾；二者多食，謂諸美，亦謂過飽；三者為多行，謂多業；四為多喧，謂多語；五為多睡眠；六為會聚，謂禪中；七為習行，謂多事；八為愛身；九為輕，謂非法語；十為貪，謂多欲；十一為不好善處居，謂惡人中。行道者當斷是十一因緣，得道疾。」
【現代漢語翻譯】 現代漢語譯本： 喜怒、惡毒、奸詐、弊端， 不誠信、不和睦，是大毒害。 即使活到一百歲， 經常保持平和才能安穩， 一旦憤怒就無法挽回， 片刻之後又會感到不安。 這個身體是災禍的根源， 充滿嫌隙和恐懼， 就像老虎在荒野遊蕩， 充滿畏懼和恐怖。 各種念頭是依靠， 是盛放一切痛苦的容器， 也是各種劇烈事件的起因。 這個身體主要承受， 沉溺於痛苦的法則， 是一切疾病的住所， 是衰老和死亡的法則。 身體會增長恩愛， 因寒冷和炎熱而痛苦， 或者因風而不調和， 這些都會導致疾病的產生。 身體會敗壞各種感官， 疾病會迅速侵害人， 衰老和死亡會壓迫人， 就像雪堆遇到火， 疾病會迅速消解。 像這樣無數的， 身體的眾多災禍， 我所闡述的一切， 還未能完全詳盡地說明。 總而言之，身體是各種痛苦的來源， 腐朽的身體是不真實的， 由多種因緣聚合而成， 巨大的身體只是一個軀殼。
《佛說內身觀章句經》
十一因緣章
佛說：『修行者有十一種因緣，斷滅這些因緣，就能控制心意，使人不墮入惡道。對於不認識這些因緣的人來說，它們就是萬物。第一是大會（dà huì），指人群聚集；第二是多食（duō shí），指各種美食，也指過飽；第三是多行（duō xíng），指過多的事務；第四是多喧（duō xuān），指多說話；第五是多睡眠（duō shuìmián）；第六是會聚（huìjù），指禪定之中；第七是習行（xí xíng），指過多的事情；第八是愛身（ài shēn）；第九是輕（qīng），指不符合佛法的言語；第十是貪（tān），指過多的慾望；第十一是不好善處居（bù hǎo shàn chù jū），指住在惡人之中。修行者應當斷除這十一種因緣，才能迅速得道。』
【English Translation】 English version: Hatred, anger, poison, treachery, corruption, Lack of trust, disharmony, are great poisons. Even if one lives to be a hundred years old, Constant peace brings tranquility, Once angered, there is no turning back, After a moment, one feels uneasy again. This body is the source of calamity, Full of suspicion and fear, Like a tiger roaming in the wilderness, Full of dread and terror. Various thoughts are reliance, A container for all suffering, And the cause of all dramatic events. This body mainly endures, Submerged in the law of suffering, A dwelling for all diseases, The law of aging and death. The body increases affection, Suffers from cold and heat, Or becomes imbalanced due to wind, These cause diseases to arise. The body decays various senses, Diseases quickly harm people, Aging and death oppress people, Like a pile of snow meeting fire, Diseases quickly dissolve. Like this, countless, The many calamities of the body, All that I have expounded, Has not yet been fully and exhaustively explained. In short, the body is the source of all suffering, The decaying body is unreal, Formed by the aggregation of many causes and conditions, The great body is just a shell.
The Sutra of the Buddha's Discourse on the Contemplation of the Inner Body
Chapter on the Eleven Conditions
The Buddha said: 'A practitioner has eleven conditions. Eliminating these conditions can control the mind and prevent one from falling into evil paths. For those who do not recognize these conditions, they are all things. The first is large gatherings (dà huì), referring to crowds of people; the second is overeating (duō shí), referring to various delicacies, and also overeating; the third is excessive activity (duō xíng), referring to too many affairs; the fourth is excessive noise (duō xuān), referring to too much talking; the fifth is excessive sleep (duō shuìmián); the sixth is gatherings (huìjù), referring to being in meditation; the seventh is habitual actions (xí xíng), referring to too many things to do; the eighth is love of the body (ài shēn); the ninth is lightness (qīng), referring to speech that does not conform to the Dharma; the tenth is greed (tān), referring to excessive desires; the eleventh is not dwelling in good places (bù hǎo shàn chù jū), referring to living among evil people. A practitioner should eliminate these eleven conditions to quickly attain the Way.'