妙法蓮華經玄義 4.10

4.10

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.