釋禪波羅蜜次第法門 8.32

8.32

三、明後證之相。行者三昧智慧轉深淨明利。復見氣息調和，同為一相，如瑠璃器，非青、黃、赤、白。亦見息之出入無常生滅，悉皆空寂，復見身相新新，無常代謝。所以者何？飲食是外四大，入腹資身時，新四大既生，當知故身隨滅，譬如草木，新葉既生，故葉便落，身亦如是。愚夫不了，謂是惜身；智者於三昧內覺此身相無常所遷，新新生滅，空無自性，色不可得。復各一念心生之時，即有六十剎那生滅。或有人言：「六百剎那，生滅迅速，空無自性，心不可得。」

Third, clarifying the marks of the final realization. The practitioner's samādhi and wisdom become increasingly deep, pure, clear, and sharp. They further see the breath harmonized, unified as a single characteristic, like a lapis lazuli vessel, not blue, yellow, red, or white. They also see the entering and exiting of breath as impermanent, arising and ceasing, all entirely empty and quiescent; and they see the bodily characteristics as constantly renewed, impermanently alternating. Why is this? Food and drink are the external four great elements; when they enter the belly to nourish the body, as the new four great elements arise, one should know that the old body ceases accordingly—just as with trees and plants, when new leaves grow, the old leaves fall; the body is also like this. Foolish persons do not understand and take it to be preserving the body; the wise within samādhi perceive this bodily form as shifted by impermanence, arising and ceasing anew, empty and without intrinsic nature, with form being ungraspable. Furthermore, in each moment when a mind arises, there are sixty kṣaṇas of arising and ceasing. Or some say: 'Six hundred kṣaṇas, rapidly arising and ceasing, empty and without intrinsic nature, mind being ungraspable.'