Chinese
大正藏第 15 册 No. 0610 佛说内身观章句经 No. 610 佛说内身观章句经 失译人名在后汉录 一切一其心， 皆听美言训， 佛所从得道， 且听我彼经。 彼空亦不断， 有行皆非常， 夫行不败坏， 佛以讲授经。 深微难见事， 非章原之句， 通彼能敷演， 是以故为师。 从本以存本， 有造法之积， 从慧以除弃， 上士所讲说。 所从因缘有， 有行皆无有， 亦有前世除， 无知彼诸行； 亦如欲演身， 日亲之所讲， 大灾患无数， 皆以归流身。 删定如本文， 所演众要言， 靡丽五字句， 明誓以劝勉。 以颂文具足， 偶字音商备， 若花实杂糅， 皆听彼我诲。 身非人非命， 不丈夫非士， 若体若不艳， 斯事都无彼。 夫身造而有， 以有即败亡， 无强皆归命， 如沫蹈践碎； 无强则无常， 无常即无乐； 无常亦为苦， 非身身非我； 身非常亦苦， 非彼应为身。 若体艳我有， 身都无可有； 若以都无体， 有存亦有亡。 慧者以本末， 何彼已有体？ 若以无主者， 不得以自由， 有 现代汉语译本 《佛说内身观章句经》 失译人名，著录于后汉录 一心专注听， 听闻美妙教诲， 佛陀证悟道， 且听我宣讲此经。 空性亦非断灭， 一切行皆无常， 此行不至败坏， 佛陀以此讲授经。 深奥微妙难见， 非寻常章句可比， 通达者能敷演， 因此堪为导师。 从根本上保持根本， 有造作之法的积累， 从智慧中去除舍弃， 这是上士所讲说的。 所从因缘而有， 有行皆归于无有， 亦有前世的业除， 无知者不了解这些行； 亦如想要演说身， 如同日亲（Nikaya）所讲， 大灾大患无数， 都归于这个流转之身。 删定如本文一样， 所演说的重要言辞， 华丽的五字句， 明誓以此来劝勉。 以颂文来具足， 偶字音韵商量完备， 若花与果实杂糅， 都听从你我的教诲。 身非人非命， 非丈夫非士， 若体若不艳丽， 这些事都不属于它。 此身造作而有， 以有即会败亡， 无强者皆归于命， 如泡沫被践踏破碎； 无强者即无常， 无常即无乐； 无常亦是苦， 非身，身非我； 身非常亦苦， 不应认为那是身。 若体艳丽我有， 身都无可拥有； 若以都无自体， 有存在也有灭亡。 慧者以本末， 为何它已有自体？ 若以无主者， 不得自由， 有
English
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 (日亲) 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
Chinese
校计若此， 何彼体我有？ 斯体身为空， 体我有为虚， 应因缘为有， 非身逝心造， 非众人身造， 亦非自身造， 都无身有造， 亦身无不造。 以身无造者， 从彼为得谛。 亦非都骨节， 从前世方来， 亦非天造身， 非神所化城， 非无行无本， 无因为自有， 是身有所由， 有事亦有物。 有本有所起， 稍稍为生有， 本以痴亦爱， 心与爱有漏， 亦有缚亦结， 行二品为漏。 斯为本亦余， 世与受因缘， 以由彼斯身， 以渐能致有。 初始有精沫， 精沫为转凝， 足为生两两， 以两为转厚， 以序有四体， 为生头第五， 若干骨积聚， 从行为用成， 头九为髑髅， 頞䪼为二骨， 齿根三十二， 齿三十二骨， 颈为与耳本， 鼻为与上腭， 心与颈咙喉， 凡为骨八十。 颊车与颈四， 咽亦为骨四， 左臂与右臂， 凡有骨五十。 若其斯左胁， 应有十三肋； 亦斯右胁然， 应有肋十三， 斯为四十八。 三三三相连， 二为二相连， 其余不相连， 身者以为强。 如束苇无强， 脊膂三十二， 尻与腰为三， 若其斯左髀 现代汉语译本 如果这样分析计算，那么哪里存在所谓的‘我’和‘我的’呢？ 这个身体本身就是空性的，认为身体是‘我’或‘我的’是虚妄的。 身体的存在应归因于因缘和合，不是人死后心识所造， 不是众多人共同创造的，也不是自身单独创造的， 完全没有身体的创造者，也不是身体什么都不创造。 如果说身体没有创造者，那么从哪里才能获得真谛呢？ 身体也不是完全由骨节构成， 不是从前世而来，也不是天神创造的身体， 不是神灵所变化的城堡，也不是没有起因和根本的， 不是没有原因而自然产生的。这个身体是有来由的， 有其存在的事实和物质基础，有其根本和起始。 身体是逐渐产生的，其根本在于愚痴和爱欲， 心识与爱欲是有漏洞的，也有束缚和结使， 行为的两种品类是烦恼的来源。这些是根本和余留， 世间与感受是因缘，由于这些，才有了这个身体， 从而逐渐能够存在。最初是精液和卵子的结合， 精液和卵子结合后转为凝结状态，这样就足以产生两两相对的肢体， 以两两相对的肢体为基础，逐渐增厚，按照顺序产生四肢， 最后产生头部，成为第五个部分。各种骨头积聚在一起， 通过行为而形成功能。头部有九块骨头构成头盖骨（髑髅）， 脸颊骨（頞䪼）是两块骨头，牙齿根部有三十二个， 牙齿也是三十二块骨头，颈部是耳朵的根本， 鼻子是上颚的根本，心、颈部和喉咙， 总共有八十块骨头。脸颊和颈部有四块， 咽喉也有四块骨头，左臂和右臂， 总共有五十块骨头。如果看左边的胁部， 应该有十三根肋骨；右边的胁部也是这样， 应该也有十三根肋骨，这样总共是四十八根。 三根、三根、三根相连，两根、两根相连， 其余的肋骨不相连，身体因此而变得强壮。 如同捆扎的芦苇没有力量一样，脊椎骨有三十二块， 臀部和腰部有三块骨头，如果看左边的大腿骨（髀）
English
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 (痴, Chī) and desire (爱欲, 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 (髑髅, 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)
Chinese
， 骨为二十五； 右髀为亦然， 为骨二十五； 肩髀有骨四， 凡三百二十。 敷演名之谛， 佛以日断嗣， 彼假悉以聚， 诸根为以缝， 非疮而裹之， 肉血以涂𢴉， 如木机关缕， 为如幻师幻。 骨机关亦然， 以筋缠缚成， 合聚骨若此， 以为是形体。 愚者莫不着， 智者而不着。 生革以隐蔽， 九孔为大疮， 周匝为渗漏， 不净腐臭处， 口喙如为孔， 满之以诸谷， 是身为若此。 以进若干腑， 毛发与爪齿， 尘埃亦皮革， 骨节亦骨髓， 为凡筋与脉， 胃与心亦脾， 大肠亦小肠， 肝与肺亦肾， 脂𦠻亦大便， 泪与唾亦汗， 鼻涕膏亦血， 寒热肪小便， [膍-囟+山]之与[膍-囟+山]膜， 皆以沉没彼， 如泥涂老牛， 如其成不知。 身之内与外， 夫城骨与墙， 肉血为涂严， 为怨所破坏。 恒为以内外， 彼央若干百， 以为贪其肉， 其外亦灾害， 皆以多尤彼， 斯身腐败坏。 譬如久故城， 昼夜供侍之， 坏如已复坏， 如坎与空聚； 恒盗贼俱止， 取之欺殆人， 身为毒虺穴， 夫毒虺剧毒； 恒于身居止 现代汉语译本： 骨头有二十五块；右边的髋骨也是这样，有二十五块骨头；肩部和髋部有四块骨头，总共有三百二十块。佛陀以断绝后嗣来阐述名相的真谛，这些（骨头）都是虚假的聚合，诸根就像缝隙一样，并非疮口却被包裹着，肉和血涂抹其上，如同木制机关用线连接，就像幻术师的幻术一样。骨骼的机关也是如此，用筋缠绕捆绑而成，聚合骨头就像这样，就认为是形体。愚笨的人没有不执着的，聪明的人则不执着。用生皮来隐藏，九个孔洞就像大的疮口，周围渗漏着不干净的腐臭之物，口就像一个孔洞，里面装满了各种谷物，这个身体就是这样。 用以容纳若干脏腑，毛发和爪子牙齿，尘埃和皮革，骨节和骨髓，以及各种筋和脉，胃和心以及脾脏，大肠和小肠，肝脏和肺以及肾脏，脂肪和粪便，眼泪和唾液以及汗水，鼻涕油脂和血液，寒热脂肪和尿液，[膍-囟+山]和[膍-囟+山]膜，都沉没在其中，就像用泥涂抹老牛一样，不知道它是如何形成的。 身体的内部和外部，就像用骨头做成的城墙，用肉和血涂抹装饰，却被怨恨所破坏。总是以内外，那中央有若干百，以为贪图它的肉，它的外部也有灾害，都因为多有罪过，这个身体腐烂败坏。譬如一座陈旧的城池，日夜供养侍奉它，坏了又修补，就像坑穴和空的聚集地；总是盗贼聚集的地方，拿走东西欺骗人，身体是毒蛇的巢穴，那毒蛇剧毒无比；总是居住在身体里。
English
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。 正使满百岁， 恒以和安隐， 忿则无反复， 须臾复不安。 斯身为灾祸， 嫌而有恐畏， 如虎游荒泽， 有畏多恐怖。 诸念为以仰， 为一切苦器， 亦为诸剧事。 斯身主为受， 沈于苦之法， 一切诸病宅， 为老死之法。 身为增恩爱， 苦以寒与热， 或风而不和， 是则病如生。 为败坏诸根， 失疾贼害人， 老死笮厄人， 如雪聚得火， 疾而为解释。 斯若此无数， 身之多灾祸， 吾所演一切， 未能已备具。 要以为诸苦， 腐身为不实， 多因缘以成， 大耶以为躯。 佛说内身观章句经 十一因缘章