THE BODY IS VERY IMPORTANT TO CONSIDER. Most of our desires are bound up with it. Looking around us, we can see a world that is in the grips of sexual craving and frantic in its adoration of the human form. As meditators, we must face up to the challenges posed by our own sexuality, which stems from a deep-seated craving for sensual gratification. During meditation, this defilement is the most significant obstacle to our progress. The deeper we dig into body contemplation, the more evident this becomes. No other form of kilesa drags more on the mind, nor exerts greater power over the mind than the defilement of sexual craving. Since this craving is rooted in the human body, exposing its true nature will gradually loosen the mind”s tenacious grasp on the body.
對治淫欲最好的方法是身念住，修行身念住成功與否是以心對淫欲的減輕來衡量。一步一步地，智慧把身體的真相揭開，在過程中切斷並摧毀根深蒂固的執著，使心境逐漸更加自由和開放。要真正徹底明白它們的意義，禅修者必須自己體驗這些成果，我嘗試描述的話將會帶來副作用——它們會造成無益的期待。這些成果完全在禅修者心中産生，並且依據個人的個性和氣質而有所不同。只須全心把注意力放在修行的因，讓修行的果自己成熟。它們成熟時，你會確切清楚地明白，這是自然的道理。
Body contemplation is the best antidote for sexual attraction. Successful body practice is measured by a reduction in the mind”s sexual desires. Step by step, wisdom unmasks the reality of the body, cutting off and destroying deep-rooted attachments in the process. This results in an increasingly free and open mental state. To fully understand their significance, meditators must experience these results for themselves. It would be counter-productive for me to try to describe them—that would only lead to fruitless speculation. These results arise exclusively within a meditator”s mind, and are unique to that person”s character and temperament. Simply focus all your attention on the practical causes and let the results of that effort arise as they will. When they do, you will know them with undeniable clarity. This is a natural principle.
When body contemplation reaches the stage where reason and result become fully integrated with wisdom, one becomes completely absorbed in these investigations both day and night. It”s truly extraordinary. Wisdom moves through the body with such speed and agility, and displays such ingenuity in its contemplative techniques, that it seems to spin relentlessly in and out and around every part, every aspect of the body, delving into each nook and cranny to discover the truth. At this stage of the practice, wisdom begins to surface automatically, becoming truly habitual in manifesting itself. Because it”s so quick and incisive, it can catch up with even the most subtle kilesas, and disable even the most indomitable ones. Wisdom at this level is extremely daring and adventurous. It is like a mountain torrent crashing through a narrow canyon: nothing can deter its course. Wisdom bursts forth to meet every challenge to crave and to cling that is presented by the kilesas. Because its adversary is so tenacious, wisdom”s battle with sexual craving resembles a full-scale war. For this reason, only a bold and uncompromising strategy will succeed. There is only one appropriate course of action—an all out struggle; and the meditator will know this instinctively.
當身念住的禅修進入理性和成績兩者與智慧完美結合的階段，禅者會日夜不停完全沈滲在觀察身體，這點實在特殊。智慧以那種速度和靈巧在身體移動，展現出那麼富有創造力的分別思維技巧，它似乎無休止地在身體內外每一部位、每一層面轉動，潛入每一隱蔽處和縫隙發掘真相。在這個階段的修行，智慧的運作開始成爲慣性，自動顯現。由于它是那麼的迅速和銳利，以至可以追上最微細的煩惱，熄滅即使是最頑強的煩惱。這個階段的智慧極端的大膽並勇于嘗試，就像暴發的山洪沖入峽谷般，沖向煩惱所顯現的執著和貪染，沒有任何東西可以改變其前進。由于對手是那麼難纏，智慧與淫欲的搏鬥形成一場全面的戰爭。這樣的局面，只有勇猛和不妥協的策略才能獲勝，結果只有一個適合的行動——拼盡全力的鬥爭，禅修者本能地知道這一點。
When wisdom begins to master the body, it will constantly modify its investigative techniques so that it will not fall prey to the tricks of the kilesas. Wisdom will try to keep one step ahead of the kilesas, constantly looking for new openings and constantly adjusting its tactics: sometimes shifting emphasis, sometimes pursuing subtle variations in techn…
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