上次已講解了除去障礙著我們行持靜慮波羅蜜的散亂，首先就是要於外斷捨塵緣。這次主要講解去除散亂的第二步，就是於內斷捨妄念。引起妄念主要成因是貪心，貪執美色和財富。寂天菩薩從男性修行者的觀點出發，教示如何觀女身不淨。這不是歧視女性。事實上，在生死輪迴中，我們有幾多世是男身，幾多世是女身，都很難說清。男女相悅，總皆是貪欲煩惱串習生起的夢幻妄境；我們毋須執著。但要提的是，貪戀異性是輪迴根本，是苦的總因；若是要解脫離苦，就一定要梵行。如世尊於《法句譬喻經》〈愛欲品〉云：「如樹根深固，雖截猶復生；愛意不盡除，輒當還受苦。」又云：「夫從愛潤澤，思想為滋蔓；愛欲深無底，要死是用增。」厲力梵行來斷淫根是幫助我們捨棄妄念最好的方法；亦是斷除苦果，從輪迴中解脫最難做到，但一定要做到的教法。

（三十九）
現世及來世，諸欲引災禍，
今生砍殺縛，來世入地獄。
令感官悅意的五種欲望引生今生及來世的災難。引致今生被牢困、擊打和砍殺，繼而在來世引致墮入地獄受苦的結果。
Both in this world and the next desires give rise to great misfortune: in this life killing, bondage and flaying, and in the next the existence of the hells.

（四十）
月老媒婆前，何故屢懇求？
為何全不忌，諸罪或惡名？
在月老媒婆面前，為何總有人要懇求牽線作媒？為什麼他們沒有一點兒顧忌，不惜以犯下重罪和羞恥作為代價？
For the sake of women many requests are first of all made between go-betweens, all forms of evil and even notoriety are not avoided for their sake.

（四十一）
縱險吾亦投，資財願耗盡，
只為女入懷，銷魂獲至樂。
將自己墮入險境中，犧牲自己的金錢健康，以為與她擁抱在一起，就能帶給自己最大的歡樂。
I engaged in fearful deeds for them and will even consume my wealth, but these very bodies of others that I greatly enjoy in the sexual embrace.

（四十二）
除骨更無餘，與其苦貪執，
非我自主軀，何如趣涅槃？
她只不過是一堆白骨，便無其他可貪之物；與其苦苦貪戀這個非我能擁有與自主的女身，何不追求解脫的涅槃妙樂呢？
They are nothing other than skeletons.  They are not autonomous and are identityless.  Rather than being so desirous and completely obsessed, why do I not go to the state beyond sorrow instead?

（四十三）
始則奮抬頭，親近羞垂視；
葬前見未見，悉以紗覆面。
初見面時，女子鼓足勇氣振奮起來才敢抬頭；揭開面紗後，更加害羞，只敢低頭垂視。在她死亡送上墳場之前，任何男士都要因為面紗遮住了而未見過這副臉兒。
In the first place I made efforts to lift her veil and when it was raised she bashfully looked down.  Previously whether anyone looked or not, her face was covered with a cloth.

（四十四）
昔隱惑君容，今現明眼前，
鷲已去其紗，既見何故逃？
從前使你迷惑顛倒的那張面孔，現在被墳場的禿鷹揭開了，完全呈現在眼前。瞧瞧看！為何你現在要害怕逃跑呢？
But now why do I run away upon directly beholding this face that disturbs the mind as it is being revealed to me by the vultures?

（四十五）
昔日他眼窺，汝即忙守護，
今鷲食彼肉，吝汝何不護？
吝嗇嫉妒的漢子啊！昔日別的男人僅用眼角偷偷去欣賞，你就急忙地遮擋他們的視線；今日禿鷹在撕食她的皮肉，你為何不去保護她呢？
(Previously) I completely protected her body when others cast their eyes upon it.  Why, mister, do you not protect it now while it is being devoured by these birds?

（四十六）
既見此聚屍，鷲獸競分食，
何苦以花飾，殷獻鳥獸食？
眼見這堆不淨物所聚成的屍體，被眾多禿鷹、野獸所吞噬，你還會以花鬘、塗香和飾物，殷勤地奉獻給這鳥獸的食物嗎？
Since vultures and others are eating this pile of meat that I behold, why did I offer flower garlands, sandalwood and ornaments to that which is now the food of others?

（四十七）
若汝見白骨，靜臥猶驚怖，
何不懼少女，靈動如活屍？
雖然這東西（屍體）已不再孺動了，但這是你曾經喜愛過的，現在你卻對它生起了恐懼。那麼，你對像屍體一樣由風大帶動的少女，為什麼又一點兒也不害怕呢？
If I am frightened by the skeletons I see, even though they do not move, why am I not frightened by walking corpses which are moved around by a few (impulses)?

（四十八）
昔衣汝亦貪，今裸何不欲？
若謂厭不淨，何故擁著衣？¹
從前，連為衣飾所蔽的女身都要貪愛；現在為何不去貪愛那裸露的女屍呢？如果說你不喜歡那不淨的屍體，那你為何擁抱著原本污穢但穿著衣服的女人而感到滿足呢？難道你貪愛她的衣服嗎？
Although I am attached to it when it is covered (with clothes) why do I not desire it when it is uncovered?  Since I have no need for it then, why copulate with it when it is covered?

（四十九）
糞便與口涎，悉從飲食生，
何故貪口液，不樂臭糞便？
（女身的）唾液和排泄物皆源自相同的飲食；那為何你不喜歡排泄物，卻又喜歡吸吮（女身的）唾液呢？
Since both excrement and saliva arise solely from food, why do I dislike excrement and find joy in saliva?

（五十）
嗜欲者不貪，柔軟木棉枕，
謂無女體臭。彼誠迷穢垢。
對髒物昏了頭的你，不貪著軟棉棉的枕頭，因為枕頭沒有女人的體味。
Cotton too is soft to the touch, but while I find no (sexual) delight in a pillow I think that (a woman’s body) does not emit a putrid odor, lustful one, you are confused as to what is unclean!

（五十一）
迷劣欲者言：「棉枕雖滑柔，
難成鴛鴦眠。」於彼反生瞋。²
迷惑於卑劣俗事的貪欲者說：「木棉枕雖然光滑柔軟，卻不能兩相交合，鴛鴦共眠。」因此，對它產生了恨意。
Thinking that they cannot sleep with this cotton although it is soft to the touch, confused, negative and lustful people become angry towards it (instead).

（五十二）
若謂厭不淨，肌腱繫骨架，
肉泥粉飾女，何以擁入懷？
假如你說對不淨（的糞便等）物沒有好感的話，那麼你為何要緊緊擁抱著女身？對方只不過是由肌腱連合起的骷髏骨架，內充臟腑，外玷肉醬，再以薄皮粉飾而已。
If I am not attached to the unclean, then why do I copulate with the lower parts of others’ bodies which are merely cages of bones tied together with muscles, plastered over with the mud of flesh?

（五十三）
汝自多不淨，日用恆經歷，
豈貪不得足，猶圖他垢囊？
你自己充滿了很多不淨物，而且日用尋常，時刻都經歷伴隨著它們，難道這還不夠嗎？為何還要貪圖其他的臭皮囊呢？
I myself contain many unclean things which I constantly experience; so why, because of an obsession for uncleanliness, do I desire other bags of filth?

（五十四）
若謂喜彼肉，欲觀並摸觸，
則汝何不欲，無心屍肉軀？
如果說你喜歡她的肉體，很想多看一眼，並觸摸她，那麼你為什麼不貪求那已經死亡的無心屍肉呢？
But it is the flesh that I enjoy.  This is what I wish to touch and behold, why do I not desire it in its natural state devoid of any mind?

（五十五）
汝所欲彼心，無從觀與觸，
可觸非心識，空擁何所為？
如果你說貪求的是她的心，但是心識既無法觀賞，也無法觸摸，可以觸及的絕對不是心識，你為何這麼無聊，要擁抱著她的身體呢？
Furthermore, any mind that I may desire is unable to be touched or behold, and whatever I am able to touch will not be mental; so why indulge in this meaningless copulation?

（五十六）
不明他不淨，猶非稀奇事，
不知自不淨，此則太稀奇。
不明白別人的身體是由髒物而組成，這一點不足為奇；可是你卻不察覺自己的肉體其實亦都是不乾淨，這點倒令人感到驚訝。
It is not so strange that I do not understand the bodies of others to be of an unclean nature.  But it is indeed strange that I do not understand my very own body to be by nature unclean.

（五十七）
汝執不淨心，何故捨晨曦，
初啟嫩蓮花，反著垢穢囊？
你這個貪愛髒物的糊塗心啊！你為何不愛樂在晨曦剛開啟的白嫩香潔蓮花，反而要貪著那充滿污穢的臭皮囊呢？
Having forsaken the young lotus flower unfolded by means of sunlight free from cloud, why, with a mind craving for what is unclean, do I revel in a cage of filth?

（五十八）
若汝不欲觸，糞便所塗地，
云何反欲撫，泄垢體私處？
如果你不想觸摸曾經塗過糞便的地方，那為什麼反而想去撫摸天天排泄糞便的下體呢？
Since I do not wish to touch a place that is smeared with excrement, then why do I wish to touch the body from which that (excrement) arose?

（五十九）
若謂厭不淨，垢種所孕育，
穢處所出生，何以摟入懷？
假如你對髒物沒有好感的話，那麼由腥臭的父精母血孕育而成，再由骯髒的產道生出來的女身，你為何又緊緊的擁抱著呢？
If I am not attached to what is unclean, why do I copulate with the lower parts of others’ bodies which arise from the unclean field (of a womb) and are produced by the seeds within it?

（六十）
糞便所生蛆，雖小尚不欲，
云何汝反欲，垢生不淨軀？
糞便中長出來的蛆蟲，雖然很小，你也不喜歡碰觸它；怎麼你反而貪求不淨胎中所生的，而且充滿不淨物的（女子）身軀呢？
I have no wish for a small dirty maggot which has come from a pile of filth, so why do I desire this body which by nature is grossly unclean, for it too was produced by filth?

（六十一）
汝自不淨身，非僅不輕棄，
反因貪不淨，圖彼臭皮囊。
你不但不討厭自己充滿污穢的身體，反而因執愛不淨之物，而渴望擁抱其他盛載髒物的臭皮囊。
Not only do I not disparage the uncleanliness of my own body, but because of an obsession for what is unclean I desire other bags of filth as well.

（六十二）
宜人冰片等，米飯或菜蔬，
食已復排出，大地亦染污。
諸如清涼退熱的冰片等調味品、可口的米飯和美味的蔬果，吃進不淨身後再排泄出來，大地也因此而變得不淨。
Even attractive things such as savory foods, cooked rice and vegetables, make the ground dirty and unclean, should they be spat out after being in the mouth.

（六十三）
垢身濁如此，親見若復疑，
應觀寒林屍，及餘不淨物。
身體的污濁是顯而易見的，如果你仍有懷疑，請看看那些被遺棄在墳場墓地的屍體，和其他令人嘔心的惡臭景象。
Although such uncleanliness is obvious, if I still have doubts I should go to the cemeteries and look at the unclean bodies (of others) that have been thrown away there.

（六十四）
皮表迸裂屍，見者生大畏，
知已復何能，好色生歡喜？
在寒林中看到皮膚被撕離軀體時，當然會生起大怖畏，了知這一點後，你還會再去貪愛那不淨的身軀嗎？
Having realized that when their skin is rent open they give rise to a great deal of fear, how will such things as these ever again give rise to joy?

（六十五）
塗身微妙香，栴檀非她身，
何以因異香，貪著她身軀？
女人身上所散發的微妙香氣，發自塗抹的栴檀香水，而非她的身體。既然如此，為何你因喜愛香水而貪著女人的軀體呢？
The scents with which someone’s body is anointed are sandalwood and the like, but not that of the other’s body, so why am I attached to others’ (bodies) because of scents that are other (than theirs)?

（六十六）
身味若本臭，不貪豈非善？
貪俗無聊輩，為何身塗香？
如果身體本來就是臭穢的話，便不要去貪著它，這豈非明智之舉？那些貪愛低俗欲樂的無聊之輩，為什麼偏要在不淨身上塗抹香水？
Since the body has a naturally foul odor, isn’t it good to be unattached to it?  Why do those who crave for the meaningless things of the world anoint this body with pleasant scents?

（六十七）
若香屬栴檀，身出乃異味，
何以因異香，貪愛女身軀？
妙香如果是從栴檀香水所發出，而身體的味道與此完全不同，那又何必為了不相干的香氣，而貪愛女人的身軀呢？
And furthermore, if it is the pleasant scent of sandalwood, how can it come from the body?  So why am I attached to others’ (bodies) because of scents that are other (than theirs)?

（六十八）
長髮污修爪，黃牙泥臭味，
皆令人怖畏，軀體自本性，
 (何以苦貪著？)³
這個盛載著令人嘔心的髒物身軀，它的本來面目是：蓬頭髒亂的長髮；又長又尖的黑垢指甲；牙齒又佈滿黃斑斑的污垢；渾身汗泥臭味；看見便令人怖畏，你為何會貪著這偽飾的身體呢？
Since the naked body (left) in its natural state is very frightening due to its long hair and nails, its yellowish foul-smelling teeth and its being coated with the odor of dirt.

（六十九）
飾身傷己器，何故令鋒利？
自迷癡狂徒，嗚呼滿天下！
偽飾的身體就好像一件用來自毀的武器一樣，你為什麼拼命地去擦拭磨利它呢？世間滿是愚癡瘋癲的人，他們都在誑惑自己！
Why do I make such an effort to polish it like (cleaning) a weapon that will cause me harm?  Hence the entire world is disturbed with insanity due to the exertions of those who are confused about themselves.

（七十）
寒林唯見骨，意若生厭離，
豈樂活白骨，充塞寒林城？
在墳場中看到不動的屍骨，都已經被嚇得心生厭離了，你為何還偏愛陶醉著要住在這個充滿活動白骨的寒林城鄉中？
When my mind rises (above worldly concerns), through having behold nothing but skeletons in the cemetery, will there be any joy in graveyard cities which are filled with moving skeletons?

¹ 藏本第四十八頌，即梵本第五十一頌，而藏本第五十一頌在梵本是沒有的。以前布敦大師亦有提及過。今依藏本。
² 梵文本無此頌。而前第四十八頌則應放在這裏解讀。布敦大師早已說明。今依藏本。
³ 有些譯本省略這句。