Chinese
尔时，世尊复告无畏授等五百长者言：“长者当知，菩萨摩诃萨欲证阿耨多罗三藐三菩提者，观察此身有四十四相。何等四十四？谓菩萨摩诃萨观察此身诚所厌弃，菩萨观身不可爱乐，以不饶益故；菩萨观身极为臭秽，脓血满故；菩萨观身甚不坚牢，终破坏故；菩萨观身体性羸劣，筋骨相联故；菩萨观身不净，秽恶常流故，菩萨观身如幻，愚夫异生强起虚妄、动乱相故；菩萨观身多所漏失，以九窍门常流注故；菩萨观身炽然烧爇，谓贪火所焚、瞋火猛聚、痴火暗冥故；菩萨观身，贪、瞋、痴网常所盖覆，爱网相续故；菩萨观身窍穴所依，以九窍门及诸毛孔周遍流注，杂秽充故；菩萨观身多种逼恼，四百四病常增损故；菩萨观身是为窟宅，八万四千户虫之所聚故；菩萨观身无常，终归死法故；菩萨观身无知，于法不知故；菩萨观身如器用，众缘合成、终破坏故；菩萨观身逼切，众多忧恼故；菩萨观身无归趣，毕竟老、死故；菩萨观身深隐，谄诳所行故；菩萨观身如地，难平满故；菩萨观身如火，以所爱色随系着故；菩萨观身无厌足，随五欲故；菩萨观身破坏，烦恼对碍故；菩萨观身无定分位，以其利衰现 现代汉语译本：智慧的虚妄和贪婪也是如此。就像有人想要变得洁净，就对这个身体进行各种修饰，百般沐浴和涂抹香料，但身体最终会败坏，生命终结时还是归于不净。 那时，世尊又告诉无畏授等五百位长者说：‘长者们应当知道，菩萨摩诃萨想要证得阿耨多罗三藐三菩提（无上正等正觉）的人，会观察这个身体有四十四种相状。是哪四十四种呢？菩萨摩诃萨观察这个身体，认为它实在令人厌恶；菩萨观察身体，认为它不可爱乐，因为它没有益处；菩萨观察身体，认为它极其臭秽，充满了脓血；菩萨观察身体，认为它非常不坚固，最终会败坏；菩萨观察身体，认为它体性羸弱，筋骨相互连接；菩萨观察身体，认为它不干净，污秽之物经常流出；菩萨观察身体，认为它如幻象，愚痴的凡夫异生强行产生虚妄、动乱的现象；菩萨观察身体，认为它多有漏失，因为九个孔窍经常流出；菩萨观察身体，认为它炽热燃烧，被贪欲之火焚烧，嗔恨之火猛烈聚集，愚痴之火黑暗不明；菩萨观察身体，认为它常被贪、嗔、痴的罗网覆盖，爱欲之网相续不断；菩萨观察身体，认为它是孔窍所依，因为九个孔窍和所有毛孔都遍布流出，充满杂秽；菩萨观察身体，认为它有多种逼迫恼害，四百零四种疾病经常增减；菩萨观察身体，认为它是窟宅，是八万四千种虫子聚集的地方；菩萨观察身体，认为它是无常的，最终会归于死亡；菩萨观察身体，认为它是无知的，对佛法一无所知；菩萨观察身体，认为它像器物，由众多因缘和合而成，最终会败坏；菩萨观察身体，认为它逼迫切身，有众多忧愁烦恼；菩萨观察身体，认为它没有归宿，最终会衰老、死亡；菩萨观察身体，认为它深藏隐蔽，是谄媚虚伪行为的场所；菩萨观察身体，认为它像土地，难以平整填满；菩萨观察身体，认为它像火焰，因为对所爱的色相随之执着；菩萨观察身体，认为它不知满足，随顺五欲；菩萨观察身体，认为它会败坏，因为烦恼的障碍；菩萨观察身体，认为它没有固定的位置，因为利益和衰败会显现。’
English
English version: The delusion of wisdom and greed are also like this. Just as a person desires to become pure, they perform various treatments on this body, bathing and applying fragrances in many ways, but the body will eventually decay, and at the end of life, it will still return to impurity. At that time, the World Honored One further told the five hundred elders, including Fearless Giving, ‘Elders, you should know that a Bodhisattva Mahasattva who wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) observes this body with forty-four aspects. What are these forty-four? A Bodhisattva Mahasattva observes this body and considers it truly repulsive; a Bodhisattva observes the body and considers it unlovable because it is without benefit; a Bodhisattva observes the body and considers it extremely foul, filled with pus and blood; a Bodhisattva observes the body and considers it very unstable, as it will eventually decay; a Bodhisattva observes the body and considers its nature weak, with muscles and bones connected; a Bodhisattva observes the body and considers it impure, with filth constantly flowing out; a Bodhisattva observes the body and considers it like an illusion, with foolish ordinary beings forcibly creating false and turbulent phenomena; a Bodhisattva observes the body and considers it full of leaks, as the nine orifices constantly flow; a Bodhisattva observes the body and considers it burning fiercely, consumed by the fire of greed, the fierce gathering of the fire of anger, and the dark obscurity of the fire of ignorance; a Bodhisattva observes the body and considers it constantly covered by the nets of greed, anger, and ignorance, with the net of desire continuing; a Bodhisattva observes the body and considers it the basis of orifices, as the nine orifices and all pores are filled with flowing impurities; a Bodhisattva observes the body and considers it subject to various oppressions and afflictions, with the four hundred and four diseases constantly increasing and decreasing; a Bodhisattva observes the body and considers it a dwelling place, a gathering place for eighty-four thousand kinds of insects; a Bodhisattva observes the body and considers it impermanent, as it will eventually return to death; a Bodhisattva observes the body and considers it ignorant, as it knows nothing of the Dharma; a Bodhisattva observes the body and considers it like a vessel, formed by the combination of many causes and conditions, and will eventually decay; a Bodhisattva observes the body and considers it pressing and urgent, with many worries and afflictions; a Bodhisattva observes the body and considers it without refuge, as it will eventually age and die; a Bodhisattva observes the body and considers it deeply hidden, a place for flattering and deceitful actions; a Bodhisattva observes the body and considers it like the earth, difficult to level and fill; a Bodhisattva observes the body and considers it like fire, as it is attached to the beloved forms; a Bodhisattva observes the body and considers it insatiable, following the five desires; a Bodhisattva observes the body and considers it subject to decay, due to the obstacles of afflictions; a Bodhisattva observes the body and considers it without a fixed position, as gain and loss appear.’ --------------------------------------------------------------------------------
Chinese
所受故；菩萨观身无自他缘，不得源流故；菩萨观身驰流心意，以种种缘作意伺察故；菩萨观身弃背毕竟，归于弃尸林故；菩萨观身为他所食，鹫鸟、豺狼等食啖故；菩萨观身如轮盘影现，筋骨连接故；菩萨观身无所顾惜，残弃漏失、脓血满故；菩萨观身耽着滋味，饮食所成故；菩萨观身勤苦无利，以是无常生灭法故；菩萨观身如恶友，起诸邪妄故；菩萨观身如杀者，重重现增苦故；菩萨观身为苦器，三苦逼恼故，所谓行苦、坏苦、苦苦；菩萨观身为苦聚，五蕴随转无主宰故；菩萨观身极不自在，种种缘成故；菩萨观身无寿者，离男女相故；菩萨观身空寂，诸蕴处界所合成故；菩萨观身虚假，以如梦故；菩萨观身不实，以如幻故；菩萨观身动乱，如阳焰故；菩萨观身驰流，如响应故；菩萨观身虚妄所起，如影现故。长者！菩萨摩诃萨以如是等四十四相观察于身。 “而菩萨摩诃萨作此观察时，所有于身乐欲、于身顾惜、于身执我、于身爱染、于身积集、于身系着，一切悉断。由是，于命乐欲、于命顾惜、于命执我、于命爱染、于命积集、于命系着，乃至舍宅、妻子、眷属、饮食、衣服、乘驭、床座、珍宝、财谷、香华、灯涂、一切受用乐具，若乐欲、若顾惜、若执我所、若爱染、若积集、若系着，一切亦断。由 现代汉语译本：菩萨观察身体的感受，是因为身体没有自主的来源，也没有与他者的因缘；菩萨观察身体的流动变化，是因为心意随着各种因缘而生起，并加以观察；菩萨观察身体最终会被抛弃，归于尸陀林；菩萨观察身体会被其他生物吞食，如鹫鸟、豺狼等；菩萨观察身体如同轮盘的影子，由筋骨连接而成；菩萨观察身体不值得珍惜，因为它残破、漏失、充满脓血；菩萨观察身体贪恋滋味，是由饮食所构成；菩萨观察身体的勤苦没有意义，因为它是无常生灭的；菩萨观察身体如同恶友，会引发各种邪念；菩萨观察身体如同杀手，不断地增加痛苦；菩萨观察身体是痛苦的容器，被三种苦所逼迫，即行苦、坏苦、苦苦；菩萨观察身体是痛苦的集合，五蕴（色、受、想、行、识）随之运转，没有主宰；菩萨观察身体极其不自在，由各种因缘构成；菩萨观察身体没有寿命，因为它脱离了男女的相状；菩萨观察身体是空寂的，由诸蕴、处、界所构成；菩萨观察身体是虚假的，如同梦境；菩萨观察身体是不真实的，如同幻象；菩萨观察身体是动乱的，如同阳焰；菩萨观察身体是流动的，如同回声；菩萨观察身体是虚妄产生的，如同影子。长者！菩萨摩诃萨以这样的四十四种方式观察身体。 当菩萨摩诃萨进行这样的观察时，所有对身体的快乐欲望、对身体的珍惜、对身体的执着、对身体的爱恋、对身体的积聚、对身体的系缚，都会被完全断除。因此，对于生命的快乐欲望、对生命的珍惜、对生命的执着、对生命的爱恋、对生命的积聚、对生命的系缚，乃至对于房屋、妻子、眷属、饮食、衣服、车乘、床座、珍宝、财物、香花、灯油、一切受用之物，无论是快乐欲望、珍惜、执着、爱恋、积聚还是系缚，也都会被完全断除。
English
English version: A Bodhisattva observes the feelings of the body because the body has no independent origin and no connection with others; a Bodhisattva observes the flow and changes of the body because the mind arises with various conditions and is observed; a Bodhisattva observes that the body will eventually be abandoned and return to the charnel ground; a Bodhisattva observes that the body will be eaten by other creatures, such as vultures and jackals; a Bodhisattva observes that the body is like the shadow of a wheel, connected by muscles and bones; a Bodhisattva observes that the body is not worth cherishing because it is broken, leaking, and full of pus and blood; a Bodhisattva observes that the body is greedy for flavors and is made of food; a Bodhisattva observes that the hard work of the body is meaningless because it is impermanent and subject to birth and death; a Bodhisattva observes that the body is like an evil friend, causing various evil thoughts; a Bodhisattva observes that the body is like a killer, constantly increasing suffering; a Bodhisattva observes that the body is a container of suffering, oppressed by the three kinds of suffering, namely the suffering of change, the suffering of decay, and the suffering of suffering; a Bodhisattva observes that the body is a collection of suffering, with the five aggregates (form, feeling, perception, mental formations, and consciousness) revolving without a master; a Bodhisattva observes that the body is extremely unfree, formed by various conditions; a Bodhisattva observes that the body has no lifespan because it is detached from the characteristics of male and female; a Bodhisattva observes that the body is empty and silent, composed of aggregates, sense bases, and realms; a Bodhisattva observes that the body is false, like a dream; a Bodhisattva observes that the body is unreal, like an illusion; a Bodhisattva observes that the body is turbulent, like a mirage; a Bodhisattva observes that the body is flowing, like an echo; a Bodhisattva observes that the body is produced by delusion, like a shadow. Elder! A Bodhisattva Mahasattva observes the body in these forty-four ways. When a Bodhisattva Mahasattva makes such observations, all desires for pleasure in the body, cherishing of the body, attachment to the body, love for the body, accumulation for the body, and bondage to the body are completely severed. Therefore, desires for pleasure in life, cherishing of life, attachment to life, love for life, accumulation for life, and bondage to life, and even for houses, wives, relatives, food, clothing, vehicles, beds, treasures, wealth, incense, flowers, lamps, and all objects of enjoyment, whether it is desire for pleasure, cherishing, attachment, love, accumulation, or bondage, are also completely severed. --------------------------------------------------------------------------------
Chinese
于身命能弃舍故，乃至一切受用乐具亦悉弃舍，如是乃能圆满六波罗蜜多。长者！菩萨摩诃萨以能圆满波罗蜜多故，即能速证阿耨多罗三藐三菩提。” 尔时，世尊欲重宣此义即说颂曰： “应知人身极难得， 莫因此身造众罪， 豺狗取食弃尸林， 空将此身为残弃。 愚无智者常动乱， 虚伪身中起贪爱， 此身难驭违背深， 昼夜受苦无停息。 此身苦轮常生病、 此身不净广充盈， 饥渴随逐娆恼深， 谁诸智者生爱着？ 此身如地广无主， 及如恶友愚生爱， 因此身故众罪兴， 毕竟还自受诸苦。 此身不同金刚坚， 莫因此身广造罪， 智者应修胜福因， 于佛教中生净信。 此身不久徒存养， 衣服香严饮食资， 缘归破坏暂任持， 邪勤施作何空过？ 经百劫中难得遇， 大牟尼尊出世间， 速于佛教净信生， 莫于恶趣受极怖。 假使寿千俱胝岁， 彼尚勿应生贪爱， 何况寿不满百年， 岂生贪爱无厌足？ 或有一类奢侈者， 不念此身极难得， 广集嬉戏歌伎人， 于前戏剧求快乐。 广集财宝何有乐？ 护惜重重苦恼增， 下劣愚夫喜悦生， 智者于中离贪着。 富贵不实如梦幻， 愚者 现代汉语译本 因为能够舍弃自身性命，乃至一切受用和享乐的器具也都全部舍弃，这样才能圆满六波罗蜜多（六种到达彼岸的方法，即布施、持戒、忍辱、精进、禅定、智慧）。长者！菩萨摩诃萨因为能够圆满波罗蜜多，就能迅速证得阿耨多罗三藐三菩提（无上正等正觉，即最高的觉悟）。 这时，世尊为了再次宣说这个道理，就说了偈颂： 应当知道人身极难获得，不要因为这个人身而造作各种罪业，豺狼狗会取食抛弃在尸体堆放处的尸体，空白地将这个人身作为残余抛弃。 愚痴没有智慧的人常常动荡不安，在虚假不实的身躯中生起贪爱，这个身体难以驾驭，违背心意很深，日夜遭受痛苦没有停息。 这个身体是痛苦的轮转，常常生病，这个身体不干净，充满各种污秽，饥饿和干渴紧随其后，深深地困扰着，哪位有智慧的人会对此产生爱恋呢？ 这个身体如同广阔无主的大地，又如同恶友，愚蠢的人才会对其产生爱恋，因为这个身体的缘故，各种罪业兴起，最终还是自己承受各种痛苦。 这个身体不像金刚那样坚固，不要因为这个身体而广泛地造作罪业，有智慧的人应当修习殊胜的福德之因，在佛教中生起清净的信心。 这个身体不久就会徒劳地被供养，用衣服、香料、装饰和饮食来滋养，最终归于破坏，只是暂时地维持，邪恶地勤奋地施作又有什么用呢？ 在百劫之中难以遇到，大牟尼尊（释迦牟尼佛）才会出现于世间，应当迅速在佛教中生起清净的信心，不要在恶道中遭受极大的恐怖。 即使寿命有千俱胝岁，尚且不应该对其产生贪爱，何况寿命不满百年，怎么能生起贪爱而没有厌足呢？ 或许有一类奢侈的人，不念及这个人身极难获得，广泛地聚集嬉戏歌舞的艺人，在他们面前表演戏剧以求快乐。 广泛地聚集财宝又有什么快乐呢？守护和珍惜只会增加重重的苦恼，下劣愚蠢的人才会产生喜悦，有智慧的人会从中远离贪着。 富贵不真实如同梦幻，愚蠢的人才会执着于此。