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.
如果正确地修行，身念住非常猛烈，对心力消耗很大。所以慢慢的，心会开始累，这是时候休息一阵了。专修身念住的禅者休息时，会回到之前建立好和辛辛苦苦保持的三摩地修行去，重新进入三摩地的平静和定，安住在完全的宁静中，没有念头或观相生起干扰心。把智慧思维和探索的负担暂时放在一旁，以便心可以完全地放松，恬息在宁静中。一旦心在三摩地中休息够了，它自己会退出来，感到精神饱满精力充沛，预备好着手再次进行严酷的观身。三摩地以这种模式支持智慧的工作，使它更熟练尖锐。
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.
一退出三摩地，身体的观察立刻重新开始。每一次你用念住和智慧观察，那个观察必须是针对当下的情况。要充分有效的话，每次新观察必须是崭新和临场的，不要让它们成为过去的复印纸，任何时候都必须保持在直接、全面的当下，把你所学过的放下，忘掉上一次你潜入身体领域时所发生过的——只是把注意力专注在面对的当下，掌握有利的形势去观察。毕竟，这就是念住的意思，念住把心专注在当下，让智慧尖锐地集中。过往的经验已经储存在记忆中，所以应该放在一旁，不然记忆会伪装成智慧，这是当下的在模仿过去的。如果记忆被允许代替当下的现场，那么真正的智慧就不会生起，所以修行时要防止这种倾向发生。
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.
修行时，一次又一次地用尽各种智慧所能设想出来地透视，不断探索分析身体的本质，直到你全面掌握身念住法门所能想象到的每一方面。真正专精这修行可以产生尖锐清晰的内观，直接渗透身体自然存在的本性，使禅修者改变对身体的看法。当精通到这个程度，你一看到人的身体，它会立刻分崩离析地呈现在眼前。当智慧全面透彻这修行技巧时，任何人一出现，我们就只是看到肉、肌腱和骨头罢了。整个身体呈现为一团粘乎乎、红色的原始组织，皮肤在瞬息间消失，智慧迅速地渗透身体内部隐秘处。不管是一个男人或女人，皮肤——通常被认为是最吸引人的——被舍弃不管，智慧立即渗透入这整团厌恶反感的器官以及各个充满了体液的体腔之内。
Wisdom is able to penetrate …
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