妙法蓮華經玄義 4.10

4.10

修實觀者，於定心中，以心眼諦觀此身，細微入出息相，如空中風；皮、肉、筋、骨三十六物，如芭蕉不實，內外不淨，甚可厭惡。復觀定中喜、樂等受，悉有破壞之相，是苦非樂。又觀定中，心識無常，剎那不住，無可著處。復觀定中善、惡等法，悉屬因緣，皆無自性。如是觀時，能破四倒；不得人我，定何所依？是名修觀。如是修時，覺息出入，遍諸毛孔。心眼開明，徹見身內三十六物，及諸蟲戶，內外不淨；眾苦逼迫；剎那變易；一切諸法，悉見無自性。心生悲喜，無所依倚。得四念處，破四顛倒。是名與觀相應，不能具記（云云）。佛坐樹下，內思安般，一數二隨等，正是此禪。十六特勝者，釋名（云云）。此從因緣得名。

As for cultivating actual contemplation: within the concentrated mind, with the mental eye one closely contemplates this body, the subtle characteristics of inhalation and exhalation like wind in space; the thirty-six substances of skin, flesh, sinews, bones, like a plantain tree without solidity, internally and externally impure, utterly repulsive. Furthermore, one contemplates feelings such as joy and pleasure in concentration as all possessing characteristics of destruction, being suffering and not pleasure. Again, one contemplates mental consciousness within concentration as impermanent, not abiding for a kṣaṇa, having nowhere to cling. Again, one contemplates wholesome and unwholesome dharmas within concentration as all belonging to causes and conditions, all lacking intrinsic nature. When contemplating like this, one can destroy the four inversions; unable to find a person or self, what does concentration rely upon? This is called cultivating contemplation. When cultivating like this, one perceives the breath entering and exiting throughout all pores. The mental eye opens brightly, seeing thoroughly into the thirty-six substances inside the body and the dwellings of various worms, internally and externally impure; oppressed by manifold sufferings; mutating from kṣaṇa to kṣaṇa; and seeing all dharmas as completely lacking intrinsic nature. The mind gives rise to compassion and joy, without anything to rely upon. One attains the four applications of mindfulness and destroys the four inversions. This is called corresponding with contemplation; it cannot be fully recorded, and so forth. When the Buddha sat beneath the tree, internally contemplating ānāpāna, counting first and following second, it was precisely this dhyāna. As for the sixteen superior attainments, explaining the title, and so forth: this derives its name from causes and conditions.