妙法蓮華經玄義 3.89

3.89

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.