六妙法門 1.16

1.16

行者是時即作是念：「今此三昧雖復無為寂靜、安隱快樂，而無惠方便，不能破壞生死。」復作是念：「今此定者，皆屬因緣，陰界入法和合而有，虛誑不實。我今不見不覺，應須照了。」作是念已，即不著止，起觀分別。觀亦有二：一者修觀，二者證觀。修觀者，於定心中以惠分別，觀於微細出入息相，如空中風；皮、肉、筋、骨……三十六物，如芭蕉不實；心識無常剎那不住；無有我、人。身、受、心、法皆無自性。不得人法，定何所依？是名修觀。證觀者，如是觀時，覺息出入遍諸毛孔，心眼開明，徹見三十六物及諸虫戶，內外不淨，剎那變易，心生悲喜，得四念處，破四顛倒，是名證觀。

The practitioner at this time then forms this thought: "Now this samādhi, although unconditioned, quiet, secure, and blissful, lacks skillful means of wisdom and cannot destroy birth and death." Again, they form this thought: "Now this absorption belongs entirely to causes and conditions, existing through the combination of the dharmas of aggregates, realms, and sense fields; it is hollow, deceptive, and unreal. Now I do not see or perceive it; I ought to illuminate and comprehend it." Having formed this thought, they do not attach to cessation, but give rise to contemplation and differentiation. Contemplation also has two kinds: first, cultivating contemplation; second, realizing contemplation. Cultivating contemplation: in the concentrated mind, one differentiates with wisdom, contemplating the characteristics of the subtle incoming and outgoing breath as like wind in the sky; the thirty-six components—skin, flesh, sinews, bones, and so forth—as insubstantial like a plantain tree; consciousness as impermanent, not remaining for a single kṣaṇa; and the absence of a self or a person. Body, feelings, mind, and dharmas are all without intrinsic nature. Not apprehending person or dharma, on what could absorption rely? This is called cultivating contemplation. Realizing contemplation: while contemplating in this manner, one perceives the breath entering and exiting through all pores; the mind's eye opens with clarity, penetratingly seeing the thirty-six components and colonies of parasites, internal and external impurity, changing from kṣaṇa to kṣaṇa; compassion and joy arise in the mind; one attains the four stations of mindfulness and deconstructs the four inversions; this is called realizing contemplation.