妙法蓮華經玄義 3.89

3.89

所言下智觀者，觀受由觸，觸由入，入由名色，名色由識，識由行，行由無明。無明顛倒不善思惟，致不善行，感四趣識、名色等。若善思惟，致善行，感人天識、名色等。觀此無明，念念無常，前後不住。所生善惡，遷變速朽。所受名色，衰損代謝。煩惱、業、苦，更互因緣，都無暫停。過去二因，現在五果；現在三因，未來二果。三世迴復，猶若車輪。癡惑之本，既無常、苦、空、無我，則無明滅。無明滅故，諸行滅，乃至老死滅。若不然火，是則無煙，是名子縛斷。無子則無果，滅智灰身，離二十五有，是名果縛斷。則是下智觀十二因緣，得聲聞菩提也。

As for what is called 'contemplation with inferior wisdom': one contemplates that feeling arises from contact, contact from the sense-bases, the sense-bases from name-and-form, name-and-form from consciousness, consciousness from formations, and formations from ignorance. Ignorance, inversion, and improper thinking lead to unwholesome formations, which incur the consciousness, name-and-form, and so forth of the four miserable realms. If there is proper thinking, it leads to wholesome formations, which incur the consciousness, name-and-form, and so forth of humans and gods. One contemplates this ignorance as impermanent from thought to thought, not abiding before or after. The good and evil produced by it shift, transform, and swiftly decay. The name-and-form received declines, perishes, and alternates. Afflictions, karma, and suffering serve reciprocally as causes and conditions, without pausing even for a moment. The two past causes yield the five present effects; the three present causes yield the two future effects. Revolving through the three times, it is like a cartwheel. Since the root of delusion and confusion is impermanent, suffering, empty, and without self, ignorance is extinguished. Because ignorance is extinguished, formations are extinguished, and so on up to the extinction of old age and death. If one does not kindle a fire, there will be no smoke; this is called the severing of the bondage of the seed. Without seed, there is no fruit; extinguishing wisdom and reducing the body to ashes, one departs from the twenty-five realms of existence; this is called the severing of the bondage of the fruit. This is contemplation of the twelvefold conditioned co-arising with inferior wisdom, attaining śrāvaka bodhi.