大般涅槃經集解 28.18

28.18

案僧亮曰：領佛不答之旨，乃觀識求我又不可得。觀出入息或是我者，有息則生，無息則死。觀之直是風性，亦復非我。息以風多，風乃四大合成，而一性非我，和合亦無。復作是念悉無有我者，得無我空，見第一義，則見世諦也。僧宗曰：或息是我者，第六即是心意止觀也。但見生滅念念流謝，豈有一神常而不滅耶？何處當有受罵辱者，此明無我。但見眾法，我心自息也。寶亮曰：第四，明受念處觀也。

Sengliang states: Grasping the intent of the Buddha's non-reply, he contemplates consciousness seeking a self, but again it cannot be found. Contemplating whether inhalation and exhalation might be the self: if there is breath, there is life; if there is no breath, there is death. Contemplating it, it is simply of the nature of wind, and also not the self. Breath consists primarily of wind, and wind is composed of the four great elements; neither is a single nature the self, nor does a self exist in their combination. 'He further reflects that there is entirely no self': attaining the emptiness of no-self and seeing the ultimate truth, he then sees the conventional truth. Sengzong states: 'Perhaps the breath is the self': the sixth is the contemplation of the application of mindfulness to the mind. One merely sees arising and perishing flowing away thought by thought; how could there be an eternal spirit that does not perish? Where could there be one who undergoes revilement and insult? This clarifies the absence of self. Merely seeing the multitude of dharmas, the idea of a self spontaneously ceases. Baoliang states: Fourth, clarifying the contemplation of the application of mindfulness to feeling.