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　　As greater and greater proficiency is achieved, there comes a time when all attachment to one”s own body and to that of others appears to have vanished. In truth, a lingering attachment still remains; it has only gone into hiding. It has not been totally eliminated. Take careful note of this. It may feel as though it is eliminated, but actually it is concealed from view by the power of the asubha practice. So don”t be complacent. Keep upgrading your arsenal—mindfulness, wisdom and diligence—to meet the challenge. Mentally place the whole mass of body parts in front of you and focus on it intently. This is your body. What will happen to it

　　 By now wisdom is so swift and decisive that in no time at all it will break up and disintegrate before your eyes. Each time you spread the body out before you—whether it is your body or someone else”s—wisdom will immediately begin to break it apart and destroy it. By now this action has become habitual.

　　智慧掌控身體之後，它會不斷改變觀察的技巧，以便不被煩惱的伎倆逮著。智慧會嘗試比煩惱搶先一步，不斷找尋新缺口並不斷調整它的手段：有時改變側重點，有時是技巧的微細變化。

　　當功夫越來越熟練時，會來到所有對自己與其他人身體的執著看來消失了的一點。實際上，一個依依不舍的執著還遺留著，它只是躲起來罷了，沒有被徹底消除掉。好好注意這點，它讓人覺得已消除了，其實是被不淨觀的力量所覆蓋而不被觀察到。所以不要自滿，加強你的武裝——念住、智慧和精進——來面對挑戰。用心力把整個身體擺在你前面，仔細地專注于它：這是你的身體，它會發生什麼呢？智慧現在是那麼的迅速和果斷，它會在你眼前立刻把那具身體分解粉碎，每一次你把身體展現在前面——不管是你自己還是別人的身體——智慧會立刻分解摧毀它。此時，這個行動已變成一種慣性。

　　In the end, when wisdom has achieved maximum proficiency at penetrating to the core of the body”s repulsive nature, you must place the entire disgusting mess of flesh and blood and bones in front of you and ask yourself: From where does this feeling of revulsion emanate

　　 What is the real source of this repulsiveness

　　 Concentrate on the disgusting sight before you and see what happens. You are now closing in on the truth of the matter. At this crucial stage in asubha contemplation, you must not allow wisdom to break the body apart and destroy it.

　　Fix the repulsive image clearly in your mind and watch closely to detect any movement in the repulsive feeling. You have evoked a feeling of revulsion for it: Where does that feeling originate

　　 From where does it come

　　 Who or what assumes that flesh, blood and bones are disgusting

　　 They are as they are, existing in their own natural state. Who is it that conjures up feelings of revulsion at their sight

　　 Fix your attention on it. Where will the repulsiveness go

　　 Wherever it moves, be prepared to follow its direction.

　　最終，當智慧洞察身體不淨本質的核心達到最大的純熟度時，你必須把整團令人厭惡的肉、血和骨頭擺在前面然後自問：這令人厭惡的感覺從哪裏流露出來？這厭惡感的真正根源是什麼？專注于眼前令人厭惡的情景看會發生什麼。你現在正逼近整件事的真相了。在不淨觀這關鍵的階段，你千萬別讓智慧把身體分解毀滅，把厭惡的影像固定在心中，仔細觀察去追蹤厭惡感的任何動靜。你對它挑起厭惡的感覺：這感覺的根源在哪裏？它從哪裏來？誰或什麼假設這肉、血和骨頭令人厭惡？它們只是它們的樣子，以它們自然的樣子存在，是誰看到它們時呈現厭惡感于腦際？把你的注意力固定在這點。這厭惡會到哪裏去？不管它移向哪裏，准備好追隨它的方向。

　　The decisive phase of body contemplation has been reached. This is the point where the root-cause of sexual craving is uprooted once and for all. As you focus exclusively on the repulsiveness evoked by the asubha contemplation, your revulsion of the image before you will slowly, gradually contract inward until it is fully absorbed by the mind. On its own, without any prompting, it will recede into the mind, returning to its source of origin. This is the decisive moment in the practice of body contemplation, the moment when a final verdict is reached about the relationship between the kilesa of sexual craving and its primary object, the physical body. When the mind”s knowing presence fully absorbs the repulsiveness, internalizing the feeling of revulsion, a profound realization suddenly occurs: The mind itself produces feelings of revulsion, the mind itself produces feelings of attraction; the mind alone creates ugliness and the mind alone creates beauty.

　　These qualities do not really exist in the external physical world. The mind merely projects these attributes onto the objects it perceives and then d…

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