釋禪波羅蜜次第法門 6.120

6.120

就此八種觀中，即有總、別。總者，用此八法總觀空處定，四陰和合，故有此定，可患無實。別觀者，用此八法，前四對治觀四陰事：如病者，對治受陰；如癰者，對治想陰；如瘡者，對治行陰；如刺者，對治識陰。復次，四無常等，即對觀四陰理相：無常觀識陰，苦觀受陰，空觀想陰，無我觀行陰。此事、理二觀，總別觀虛空處事理無可貪樂，即心易生厭，疾能捨離，善用念處中意，尋此別對之義可見。

Within these eight kinds of contemplation, there are general and specific aspects. 'General' means using these eight dharmas to generally contemplate the absorption of the sphere of space: it is because the four aggregates assemble that this absorption exists, which is deplorable and unreal. In specific contemplation, one uses these eight dharmas, with the first four counteracting and contemplating the phenomena of the four aggregates: 'like an illness' counteracts the aggregate of sensation; 'like an ulcer' counteracts the aggregate of ideation; 'like a boil' counteracts the aggregate of volition; 'like a dart' counteracts the aggregate of consciousness. Furthermore, the four—impermanence and the rest—specifically contemplate the marks of the principle of the four aggregates: impermanence contemplates the aggregate of consciousness; suffering contemplates the aggregate of sensation; emptiness contemplates the aggregate of ideation; non-self contemplates the aggregate of volition. When these two contemplations of phenomena and principle generally and specifically contemplate the phenomena and principle of the sphere of empty space as possessing nothing covetable or delightful, revulsion easily arises in the mind, and one is quickly able to abandon it. By skillfully applying the intent in the applications of mindfulness, the meaning of these specific pairings can be seen.