English
English version: Observe the body as decaying, observe the body's fragility, knowing it will eventually be destroyed; observe the body's weakness, knowing it will eventually break apart; observe the body as illusory, undergoing various changes; observe the body's filth, with its nine orifices constantly discharging impurities; observe the body's intense lust, with the fire of desire burning; observe the body scorched by the poisonous fire of anger; observe the body's ignorance, filled with the poison of delusion; observe the body as a net, bound by the ties of love and affection; observe the body as a sore, entangled by various diseases; observe the body as a source of suffering, with four hundred and four ailments; observe the body as a filthy dwelling, harboring various kinds of insects; observe the body as impermanent, eventually returning to dust; observe the body as stubborn and foolish, not understanding the true laws of the body; observe the body as dangerous and ugly, soon to be destroyed; observe the body as unreliable, constantly harboring multiple worries; observe the body as not firm, with old age bringing extreme suffering; observe the body as having no support, with its decorations and disguises being purely false; observe the body as difficult to satisfy, greedily accepting without satiety; observe the body as a nest, accepting various forms of sensual love; observe the body as greedy and deluded, attached to the five pleasures; observe the body as dim and unclear, yet harboring joy in its heart; observe the body as impermanent, with the cycle of birth and death constantly changing; observe the body's consciousness and thoughts, harboring various base ideas; observe the body as having no friends, with even the most cherished eventually being separated; observe the body as a battleground for various foods, like foxes and wolves fighting over food; observe the body as a machine, constantly operating and changing; observe the body as bound by food and drink; observe the body as repulsive, filled with pus, blood, and foul odors; observe the body as eventually being destroyed, moving towards the law of impermanence; observe the body as an enemy, constantly bringing resentment and harm; observe the body as troubled by heat and vexation, constantly harboring worries and anxieties; observe the body as a gathering place for calamities, misled by the five aggregates; observe the body as an instrument of suffering, experiencing the intense pain of birth and death; observe the body as not being 'I', but a gathering of various causes and conditions; observe the body as without life, with men and women eventually separating; observe the body as empty, with the senses experiencing various emotions; observe the body as unreal, like an illusion; observe the body as false, its appearance like a dream; observe the body as a false delusion, like a mirage; observe the body as deceptive, like an echo and an image; these are the forty-two practices of observing the body that the elder Bodhisattva Mahasattva cultivates. Those who do not observe in this way may become attached to the body, with their minds and consciousness arising and ceasing because of it; if a Bodhisattva observes in this way, their attachment to the body and life, their greed for self, as well as doubts, defilements, inverted views, various desires and pleasures, and the notion of permanence, will all be completely eliminated. They will follow their aspirations, remain steadfast in their focus, and not be stingy with their lives, thus quickly perfecting the six paramitas. This is how the elder Bodhisattva Mahasattva, with the perfected six virtues, skillfully teaches and transforms sentient beings, quickly attaining unsurpassed, complete, and perfect enlightenment. Then the World Honored One, further elaborated on the practice of observing the body.
Chinese
而叹颂曰： “得为人甚难值， 无以身造恶行， 要会死弃丘冢， 狐狼食或烂坏。 伪欺我愚常惑， 专兴念贪色欲， 是身求无反复， 昼夜受诸苦痛。 因众苦以成恼， 身痈满盛不净， 常困极于饥渴， 夫智者岂贪命？ 常受身终无厌， 强畜养剧亲厚， 为见色犯众罪， 彼缘是受狱痛。 身不能如金刚， 无以是造恶业， 虽久存会归死， 时兴信念佛世。 假长久养育身， 甘肴膳及香华， 会饥渴不恒常， 虽勉励当何益。 更劫数因还值， 人雄尊佛之世， 常发信莫犯罪， 或堕三受苦毒。 其极寿亿千载， 勤自勉如救火， 况其寿百岁者， 憍纵身造狱殃。 若有念想吾我， 得人身甚为难， 常极意恣五乐， 且自娱焉知后？ 斯之乐不永久， 诸苦毒至不远， 当速离诸悭贪， 可得应大福祚。 财非财譬如梦， 强以此伪众生， 时一有或便尽， 明智者不吝财。 若如幻化色惑， 现虚伪花鲜彩， 是欲财谁欺身， 愚浊惑堕颠倒。 以众苦致福财， 用身故念与想， 财非财五家事， 有何智为财惑？ 谬顺随妻与子， 王势强夺聚财， 觉无常了如此 现代汉语译本 于是感叹并吟诵道： ‘能够获得人身是非常难得的，不要用这身体去造作恶行。 终究会死去并抛弃坟墓，尸体会被狐狼吞食或腐烂。 虚伪的欺骗使我等愚人常常迷惑，一心只想着贪欲和情爱。 这身体追求无常，日夜遭受各种痛苦。 因各种痛苦而产生烦恼，身体长满脓疮，充满不净之物。 常常被饥渴所困扰，有智慧的人怎么会贪恋这生命呢？ 身体的欲望永远无法满足，拼命地养护它，甚至比亲人还亲近。 为了贪图美色而犯下各种罪行，因此遭受地狱的痛苦。 身体并非金刚般坚固，不要用它来造作恶业。 即使能长久存活，最终也会归于死亡，应当时常生起信念，忆念佛陀的教诲。 即使长久地养育身体，用美味的食物和香花供养它， 饥渴的痛苦也不会因此而恒常消失，即使勉强努力，又有什么益处呢？ 历经无数劫难才再次获得人身，值遇人中雄杰、至尊的佛陀住世。 应当常常发起信心，不要犯罪，否则会堕入三恶道遭受痛苦。 即使寿命长达亿万年，也要勤勉精进，如同救火一般， 更何况寿命只有百岁的人，如果骄纵放任身体，就会造下地狱的祸殃。 如果心中执着于‘我’和‘我的’，要知道获得人身是非常难得的。 常常极尽所能地放纵五欲之乐，只顾眼前享乐，又怎知未来会如何？ 这种快乐不会长久，各种痛苦很快就会到来。 应当迅速远离悭贪，才能获得巨大的福报。 财富并非真实的财富，它就像梦境一样，却被虚妄的众生所执着。 有时拥有，有时又会失去，明智的人不会吝惜财物。 如果把色欲看作幻化，如同虚假的花朵和鲜艳的色彩， 那么是谁在用欲望和财富欺骗身体呢？是愚昧迷惑的人，他们颠倒了。 用各种痛苦换来财富，却因为身体的缘故而产生执念和妄想。 财富并非真实的财富，它是五家（指水、火、盗贼、官府、不肖子孙）所共有的，有智慧的人怎么会被财富所迷惑呢？ 错误地顺从妻子和儿女，被国王的权势强行夺取财富， 觉悟到无常的道理，就应该明白这些道理。
English
English version And then, sighing, he spoke in verse: 'It is very difficult to obtain a human body; do not use this body to create evil deeds. Eventually, one will die and abandon the grave; the corpse will be eaten by foxes and wolves or rot away. False deceptions constantly confuse us fools, focusing solely on thoughts of greed and lust. This body seeks impermanence, enduring various sufferings day and night. From various sufferings, afflictions arise; the body is full of sores, filled with impurities. Constantly tormented by hunger and thirst, how can a wise person crave this life? The desires of the body are never satisfied; one desperately nurtures it, even more than loved ones. For the sake of beauty, one commits various sins, and thus suffers the pains of hell. The body is not as strong as diamond; do not use it to create evil karma. Even if one lives long, eventually one will return to death; one should always generate faith and remember the Buddha's teachings. Even if one nurtures the body for a long time, offering it delicious food and fragrant flowers, The pain of hunger and thirst will not permanently disappear; even with great effort, what benefit is there? After countless eons, one obtains a human body again, encountering the hero among humans, the supreme Buddha in the world. One should always generate faith and not commit sins, otherwise one will fall into the three evil realms and suffer. Even if one's lifespan is hundreds of millions of years, one must diligently strive, like putting out a fire, How much more so for those whose lifespan is only a hundred years; if one indulges the body, one will create the calamity of hell. If one clings to 'I' and 'mine,' know that obtaining a human body is very difficult. One often indulges in the five desires to the fullest, only caring about present pleasures, but how can one know what the future holds? This kind of pleasure is not permanent; various sufferings will soon arrive. One should quickly abandon miserliness in order to obtain great blessings. Wealth is not true wealth; it is like a dream, yet it is clung to by deluded beings. Sometimes one has it, sometimes one loses it; a wise person does not hoard wealth. If one sees sensual desire as an illusion, like false flowers and vibrant colors, Then who is deceiving the body with desire and wealth? It is the foolish and deluded, who are upside down. One obtains wealth through various sufferings, yet because of the body, one generates attachments and delusions. Wealth is not true wealth; it is shared by the five families (water, fire, thieves, government, and unworthy descendants); how can a wise person be deluded by wealth? One wrongly obeys one's wife and children, and one's wealth is forcibly taken by the power of the king, Awakening to the truth of impermanence, one should understand these principles.'
Chinese
， 终无意乐利家。 恩爱聚致苦恼， 无贪惑着家狱， 父母财身妻子， 皆留在行自当。 有贪惜不自觉， 唯恐财随我灭， 愚顽者力求财， 有智虑信无贪。 悭不信不可从， 极自卑如儿仆， 外燋贪内热谄， 诸圣贤所不咏。 谈书籍或诗颂， 以惑众若淫女， 意粗犷性暴弊， 诸悭人多妒嫉。 贪狼性无亲友， 现卑谦强亲人， 唯为财习追苦， 智虑者莫信之。 顺财故与此事， 乃造起毒害心， 是故智当省察， 弃离悭妒邪事。 金珠宝诸珍奇， 因福祚得致之， 为斯故兴诤讼， 制是意整以法。 时可值人雄尊， 慈氏佛上如来， 乃当有金宝地， 焉知复在向生？ 欲五乐纯虚伪， 愚迷惑欺诈意， 欲若如夏盛热， 坐野马因疲劳。 贪目色欲惑己， 淫发醉失意志， 从习欲随颠倒， 当何时值佛世？ 从九十一劫中， 世乃有佛尊觉， 山须弥烧坏灭， 后何缘当得值？ 海陂池枯竭干， 天地燋永无余， 欲炽然亦如是， 有何智当着欲？ 诸聪达明智士， 当察知居寂灭， 有何贪奚可乐？ 解是义不入网。 观行习法之最， 莫恋尸冢囚狱， 着恩 现代汉语译本 最终不会有为了家庭而快乐的意愿。 恩爱聚集只会导致苦恼，没有贪欲就不会被家庭的牢笼所迷惑。 父母、财产、身体和妻子，都将留在原地，自己独自前行。 有贪婪和吝惜的人不会自觉，只怕财产会随着自己消灭。 愚笨顽固的人努力追求财富，有智慧的人则考虑信仰，没有贪欲。 吝啬不信的人不可追随，他们极其自卑，像奴仆一样。 外表焦躁贪婪，内心热衷于谄媚，这些都是圣贤所不赞扬的。 他们谈论书籍或诗歌，用来迷惑大众，就像**一样。 他们的心意粗犷，性情暴躁，这些吝啬的人大多嫉妒。 贪婪的人没有亲友，表面谦卑，强装亲近， 只是为了财富而习惯性地追逐痛苦，有智慧的人不要相信他们。 顺从财富而做这些事，就会产生毒害之心。 因此，有智慧的人应当反省，抛弃吝啬、嫉妒和邪恶的行为。 金银珠宝等各种珍奇之物，都是因为福报而得到的。 为了这些东西而引发争讼，应当用佛法来约束自己的心意。 有时可能会遇到人中雄尊，慈氏佛（Maitreya Buddha，未来佛）这样的如来（Tathagata，佛的称号）。 那时会有金银珠宝遍地的世界，又怎知自己还会再次轮回受生呢？ 五欲（五种感官欲望）的快乐纯属虚伪，愚人被迷惑，心怀欺诈。 欲望就像夏天的酷热，又像疲惫时骑着野马。 贪婪的眼睛被**所迷惑，淫欲使人醉酒，失去意志。 习惯于欲望，就会随之颠倒，何时才能遇到佛陀出世呢？ 从九十一劫（kalpa，佛教时间单位）中，世间才会有佛陀尊者觉悟。 须弥山（Mount Sumeru，佛教宇宙观中的中心山）都会被烧毁，之后又有什么因缘能遇到佛陀呢？ 大海、池塘都会枯竭，天地都会被烧毁，永无剩余。 欲望的炽热也是如此，有智慧的人怎么会执着于欲望呢？ 那些聪慧明智的人，应当明白寂灭的境界。 有什么贪欲值得快乐呢？理解了这个道理就不会落入欲望的罗网。 观察修行佛法最为重要，不要贪恋尸体、坟墓和牢狱， 执着于恩爱，