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title: PART 1 - 如果正確地修行，身念住非常猛烈 PROPERLY DONE, BODY CONTEMPLATION
description: "PROPERLY DONE, BODY CONTEMPLATION is intense and the mental effort is unrelenting; so, eventually, the mind begins to ti"
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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。專修身念住的禪者休息時，會回到之前建立好和辛辛苦苦保持的三摩地修行去，重新進入三摩地的平靜和定，安住在完全的寧靜中，沒有念頭或觀相生起干擾心。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，恬息在寧靜中。一旦心在三摩地中休息夠了，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。三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.

一退出三摩地，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，不要讓它們成為過去的複印紙，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，不然記憶會偽裝成智慧，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產生尖銳清晰的內觀，直接滲透身體自然存在的本性，使禪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。整個身體呈現為一團黏乎乎、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——通常被認為是最吸引人的——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 to the truth of the body with utmost clarity. The attractiveness of the body completely disappears. What then is there to be attached to? What is there to lust after? What in the body is worth clinging to? Where in this lump of raw flesh is the person? The kilesas have woven a web of deception concerning the body, fooling us with perceptions of human beauty and exciting us with lustful thoughts. The truth is that the object of that desire is a fake—a complete fraud. For in reality, when seen clearly with wisdom, the body by its very nature repels desire. When this delusion is exposed in the light of wisdom, the human body appears in all its gory detail as an appalling sight. Seen with absolute clarity, the mind shrinks from it instantly.

智慧清晰無比地看穿身體的真相。當身體的吸引力完全消失時，還有什麼值得執著的？還有什麼令人貪染的？身體內有什麼值得依戀的？人存在這堆生肉團里面的什麼地方？煩惱以身體編織了一個虛妄的網，欺騙我們認為身體漂亮，用貪欲思想刺激我們。事實是，欲念的對象是個贗品——整個是徹頭徹尾的騙局。實際上，用智慧清楚地觀察的話，身體的本質會令欲念產生排斥，依靠智慧把這幻象揭穿時，身體呈現在視線前的是令人震驚的血肉淋漓。徹底看透它，心會立刻避開。

The keys to success are persistence and perseverance. Always be diligent and alert when applying mindfulness and wisdom to the task. Don』t be satisfied with partial success. Each time you contemplate the body, carry that investigation through to its logical conclusion; then quickly reestablish an image of the body in your mind and begin the process all over again. As you delve deeper and deeper into the body』s interior, the various parts will gradually begin to break up, fall apart, and disintegrate right before your eyes. Follow the process of disintegration and decay intently. Mindful of every detail, focus your wisdom on the unstable and impermanent nature of this form that the world views with such infatuation. Let your intuitive wisdom initiate the process of decay and see what happens. This is the next stage in body contemplation.

修行成功的關鍵是持之以恆和精進，應用念住和智慧時，永遠要勤奮和警覺，不要滿足于某個階段的成就。每一次觀察身體，必須確保獲得合乎邏輯的結論。然後迅速地在你的心中觀一個新的身相，重新開始整個過程。當你滲透進身體內部越來越深時，不同的部位會在你眼前分裂、掉落和崩潰。仔細跟隨這分解和腐爛的過程，專注每一細節，把你的智慧專注在這世間那麼熱戀的身相上，專注在它的不穩定和無常本質上。讓你直覺的智慧啟動腐爛的過程，並觀察會發生什麼。這是身念住的另一階段。

Follow the natural conditions of decay as the body decomposes and returns to its original elemental state. Decay and destruction is the natural course of all organic life. Eventually, all things are reduced to their constituent elements, and those elements disperse. Let wisdom be the destroyer, imagining for the mind』s eye the process of decay and decomposition. Concentrate on the disintegration of the flesh and other soft tissue, watching as it slowly decomposes until nothing remains but disjointed bones. Then reconstruct the body again and begin the investigation once more. Each time that intuitive wisdom lays waste to the body, mentally restore it to its former condition and start anew.

身體分解回到它原來的元素時，觀察腐爛的自然過程。腐爛和分解是一切有機生命的自然過程，所有的東西都回歸到組成它們的元素，最後這些元素也分離。讓智慧當毀滅者，替心眼想象腐爛和分解的過程，專注在肉和其他軟組織的分解，觀察它們逐漸分解至什麼都不剩，只有散落的骸骨。然後重建整個身體再次開始觀察。每一次讓直覺的智慧把身體毀滅，心里再把它裝設回原來的樣子，接著重新來過。

This practice is an intense form of mental training, requiring a high degree of skill and mental fortitude. The rewards reflect the power and intensity of the effort made. The more proficient wisdom is, the brighter, clearer and more powerful the mind becomes. The mind』s clarity and strength appear to have no bounds—its speed and agility are amazing. At this stage, meditators are motivated by a profound sense of urgency as they begin to realize the harm caused by attachment to the human form. The lurking danger is clearly seen. Where previously they grasped the body as something of supreme value—something to be admired and adored—they now see only a pile of rotting bone; and they are thoroughly repulsed. Through the power of wisdom, a dead, decaying body and the living, breathing body have become one and the same corpse. Not a shred of difference exists between them.

這個修行是種猛烈的心靈訓練，需要高度的熟練和毅力。它的成就反映出修行所付出的力量與密集程度，智慧越純熟，心就越光明、清晰和有力。心的清晰度和力量顯得沒有止盡——它的速度和靈活令人驚嘆。在這個階段，禪修者開始覺悟到執著身相帶來的害處，潛伏著的危險清晰可見，而產生強烈的急迫感，驅使自己修行。

他們對之前所執著，認為無比珍貴——令人愛戀崇拜——的身體，現在視之為僅是一堆深感厭惡的爛骨頭。通過智慧的力量，一具死的、腐爛的身體和一具活的、呼吸著的身體變成同一副尸體，兩者之間沒有一絲的不同。

You must investigate repeatedly, training the mind until you become highly proficient at using wisdom. Avoid any form of speculation or conjecture. Don』t allow thoughts of what you should be doing or what the results might mean to encroach upon the investigation. Just concentrate on the truth of what wisdom reveals and let the truth speak for itself. Wisdom will know the correct path to follow and will understand clearly the truths that it uncovers. And when wisdom is fully convinced of the truth of any aspect of the body, it will naturally release its attachment to that aspect. No matter how intently it has pursued that investigation, the mind feels fully satisfied once the truth manifests itself with absolute certainty. When the truth of one facet of body contemplation is realized, there is nothing further to seek in that direction. So, the mind moves on to examine another facet, and then another facet, until finally all doubts are eliminated.

你必須重複觀察，訓練心，直到你對智慧的應用高度純熟。避免任何形式的推想和臆測。觀察時不要被你應該做什麼和結果意味著怎麼樣的看法干涉。只需專注在智慧揭露的真相上，讓真相顯現自己。智慧知道追隨正確的道路，並且會清楚明白它所揭發的真相。當智慧對身體某個側面的真相堅決相信後，它自然會放下對這側面的執著。不論心之前多麼專注地觀察，一旦真相絕對清楚地顯示出來之後，它會感到心滿意足。當覺悟了身念住的某一方面的真相，那方面就沒有必要再進一步深入。因此，心會轉移觀察其他方面，然後再其他方面，直到最後所有的疑惑消除。

Striving in this way, probing deeper and deeper into the body』s inherent nature with an intense focus on the present moment, a heightened state of awareness must be maintained; and the intensity of the effort eventually takes its toll. When fatigue sets in, experienced meditators know instinctively that the time is right to rest the mind in samadhi. So they drop all aspects of the investigation and concentrate solely on one object. Totally unburdening themselves, they enter into the cool, composed, rejuvenating peace of samadhi. In this way, samadhi is a separate practice altogether. No thoughts of any kind infringe upon the citta』s essential knowing nature while it rests peacefully with single-minded concentration.

在這種模式中奮斗，以高度的專注力不斷深入探索身體內其當下的本質，一定要維持著一個強大的覺知。而且密集地努力最後也須付出代價。開始疲憊時，有經驗的禪者本能地知道心是時候進入三摩地休息了。他們會放下所有的觀察然後置心于一境，斷然放下負擔，進入清涼、寧靜、令人恢復活力的三摩地。這樣，三摩地是一種截然不同的修行。心平靜安住在一境性的定中，沒有任何念頭干擾它能知的根本特性。當心滲透進全面的靜止，身體和外在的世界暫時從覺知中消失。一旦心飽滿了，它自己會退回正常的意識。此時念住和智慧就好像一個吃飽與充分休息過的人，精神煥發地準備回去工作。然後，抱著目標明確的決心把三摩地的修行放在一邊，重新開始智慧的修行。在這種修行模式中，三摩地是智慧卓越的支援。

With the citta absorbed in total stillness, the body and the external world temporarily disappear from awareness. Once the citta is satiated, it withdraws to normal consciousness on its own. Like a person who eats a full meal and takes a good rest, mindfulness and wisdom are refreshed and ready to return to work with renewed energy. Then, with purposeful resolve, the practice of samadhi is put aside and the practice of wisdom is reestablished. In this way, samadhi is an outstanding complement to wisdom.

思維身體非常重要，我們主要的欲望都和它結合在一起。關注一下我們的周遭，可以看到一個緊緊抓著性欲和瘋狂貪戀人體的世界。身為禪修者，我們一定要面對自身淫欲的挑戰，這問題源自于對性欲愛染根深蒂固的執著。禪修時，這個雜染是進步最大的障礙。我們越深入觀身，就看得越明顯，沒有任何形式的煩惱，像淫欲那樣強烈地障礙著心，對心施加那麼強大的力量。由于這執著植根于肉體，揭露它的本質會逐步解除心對肉體膠黏著的系縛。