PROPERLY DONE, BODY CONTEMPLATION is intense and the mental effort is unrelenting; so, eventually, the mind begins to tire. It is then appropriate to stop and take a rest. When meditators who are engaged in full-scale body contemplation take a break, they return to the samadhi practice they have developed and maintained so assiduously. Reentering the still peace and concentration of samadhi, they abide in total calm where no thoughts or visualizations arise to disturb the citta. The burden of thinking and probing with wisdom is temporarily set aside so that the mind can completely relax, suspended in tranquility. Once the mind is satiated with samadhi, it withdraws on its own, feeling reinvigorated and refreshed and ready to tackle the rigors of body contemplation again. In this way, samadhi supports the work of wisdom, making it more adept and incisive.
如果正確地修行，身念住非常猛烈，對心力消耗很大。所以慢慢的，心會開始累，這是時候休息一陣了。專修身念住的禅者休息時，會回到之前建立好和辛辛苦苦保持的叁摩地修行去，重新進入叁摩地的平靜和定，安住在完全的甯靜中，沒有念頭或觀相生起幹擾心。把智慧思維和探索的負擔暫時放在一旁，以便心可以完全地放松，恬息在甯靜中。一旦心在叁摩地中休息夠了，它自己會退出來，感到精神飽滿精力充沛，預備好著手再次進行嚴酷的觀身。叁摩地以這種模式支持智慧的工作，使它更熟練尖銳。
Upon withdrawal from samadhi, the investigation of the body immediately begins anew. Each time you investigate with mindfulness and wisdom, the investigation should be carried out in the present moment. To be fully effective, each new investigation must be fresh and spontaneous. Don”t allow them to become carbon copies of previous ones. An immediacy, of being exclusively in the present moment, must be maintained at all times. Forget whatever you may have learned; forget what happened the last time you delved into the body”s domain—just focus your attention squarely in the present moment and investigate only from that vantage point. Ultimately, this is what it means to be mindful. Mindfulness fixes the mind in the present, allowing wisdom to focus sharply. Learned experience is stored as memory, and as such should be put aside; otherwise memory will masquerade as wisdom. This is the present imitating the past. If memory is permitted to replace the immediacy of the present moment, then genuine wisdom will not arise. So guard against this tendency in your practice.
一退出叁摩地，身體的觀察立刻重新開始。每一次你用念住和智慧觀察，那個觀察必須是針對當下的情況。要充分有效的話，每次新觀察必須是嶄新和臨場的，不要讓它們成爲過去的複印紙，任何時候都必須保持在直接、全面的當下，把你所學過的放下，忘掉上一次你潛入身體領域時所發生過的——只是把注意力專注在面對的當下，掌握有利的形勢去觀察。畢竟，這就是念住的意思，念住把心專注在當下，讓智慧尖銳地集中。過往的經驗已經儲存在記憶中，所以應該放在一旁，不然記憶會僞裝成智慧，這是當下的在模仿過去的。如果記憶被允許代替當下的現場，那麼真正的智慧就不會生起，所以修行時要防止這種傾向發生。
Keep probing and analyzing the nature of the body over and over again, using as many perspectives as your wisdom can devise, until you become thoroughly skilled in every conceivable aspect of body contemplation. True expertise in this practice produces sharp, clear insights. It penetrates directly to the essence of the body”s natural existence in a way that transforms the meditator”s view of the human body. A level of mastery can be reached, such that peoples” bodies instantly appear to break apart whenever you look at them. When wisdom attains total mastery of the practice, we see only flesh, sinews and bones where a person once stood. The whole body is revealed as a viscous, red mass of raw tissue. The skin will vanish in a flash, and wisdom will quickly penetrate the body”s inner recesses. Whether it”s a man or a woman, the skin—which is commonly considered so appealing—is simply ignored. Wisdom penetrates immediately inside where a disgusting, repulsive mess of organs and bodily fluids fills every cavity.
修行時，一次又一次地用盡各種智慧所能設想出來地透視，不斷探索分析身體的本質，直到你全面掌握身念住法門所能想象到的每一方面。真正專精這修行可以産生尖銳清晰的內觀，直接滲透身體自然存在的本性，使禅修者改變對身體的看法。當精通到這個程度，你一看到人的身體，它會立刻分崩離析地呈現在眼前。當智慧全面透徹這修行技巧時，任何人一出現，我們就只是看到肉、肌腱和骨頭罷了。整個身體呈現爲一團粘乎乎、紅色的原始組織，皮膚在瞬息間消失，智慧迅速地滲透身體內部隱秘處。不管是一個男人或女人，皮膚——通常被認爲是最吸引人的——被舍棄不管，智慧立即滲透入這整團厭惡反感的器官以及各個充滿了體液的體腔之內。
Wisdom is able to penetrate …
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