大般涅槃經義記 5.34

5.34

Within the contemplation of purity, the text has four distinct parts: first, briefly contemplating bones to clarify non-self; second, briefly contemplating the color of bones to clarify non-self; third, extensively contemplating bones to reveal non-self; fourth, extensively contemplating the color of bones to clarify non-self. In the first section, 'are bones the self? Or apart from bones is it [the self]?' is the expedient means of contemplative seeking; from 'removing the skin' downward directly clarifies the contemplation of bones. In the second section, there are three distinct clauses: first, from 'again generating this thought: marks of the color of bones' and so on directly contemplates the color of bones; second, from 'such color of bones is also not the self' downward clarifies non-self, first clarifying that it is not the self, and from 'why' downward explaining it; third, from 'when making this contemplation, one is immediately able to sever' downward clarifies the benefit of contemplation, being able to eliminate lust for form. In the third section, the text has two parts: first, contemplating the marks of various bones as conditionally and nominally established, first in general, next listing them, and concluding them as a whole afterward; second, from 'attaining this contemplation' downward clarifies the benefit of contemplation, being able to sever the three desires, first mentioning them and then listing them. In the fourth section, there are five distinct clauses: first, contemplating the color of bones as pervading the ten directions; second, five-colored light emanating from between the eyebrows; third, seeing buddhas within the light; fourth, questioning the mark of the self; fifth, as the mind that dismantles marks is completed, the marks of the buddhas then disappear.