摩訶止觀 10.68

10.68

若識空見苦集，苦集皆依於色，一切色法名「身」。身色污穢，污穢是不淨，智者所惡，破於淨倒，名「身念處」。若受空見，是受不受，受第二句。順空即樂受；違空即苦受；不違不順即不苦不樂受。三受即三苦，計苦為樂，是名顛倒。若知無樂，破樂顛倒，名「受念處」。空塵對心而生意識。此心生滅新新流動；有緣思生，無緣思不生。生滅無常而謂是常，即是顛倒。識識無常，即破常倒，名「心念處」。取空像貌而行善惡，行中計我。行若是我，行有好惡、行有興廢，我亦應爾。諸行無量，我若遍者我則無量；若不遍者，則一行無我、眾行亦無我。強計有我，即是顛倒。若知無我，則破想、行，名「法念處」。但諸陰，通計四倒。於想、行，計我強；於色，計淨強；於心，計常強；於受，計樂強，名「別念處」。若總念處則不爾也。是為空見生念處觀。勤破倒觀，即見「正勤」；定心中修，名「如意足」；五善根生，名為「根」；破五惑，名為「力」；安隱道用，名「七覺」；安隱道中行，名「八正道」。是為空見能生道諦。

If one recognizes the suffering and arising of the view of emptiness: suffering and arising all depend on form, and all phenomena of form are called 'body.' The form of the body is defiled, and defilement is impure; detested by the wise, it breaks the inversion of purity and is called the 'application of mindfulness to the body.' If one receives the view of emptiness, this is receiving non-receiving, receiving the second proposition. Conforming to emptiness is pleasant feeling; opposing emptiness is painful feeling; neither opposing nor conforming is neither-painful-nor-pleasant feeling. The three feelings are the three sufferings; calculating suffering as pleasure is called inversion. If one knows there is no pleasure, it breaks the inversion of pleasure and is called the 'application of mindfulness to feeling.' The dust of emptiness confronts the mind and generates mental consciousness. This mind arises and ceases, flowing anew from moment to moment; when there are conditions, thought arises; when there are no conditions, thought does not arise. Arising and ceasing are impermanent, yet holding them to be permanent is inversion. Recognizing consciousness as impermanent breaks the inversion of permanence and is called the 'application of mindfulness to mind.' Grasping the appearance of emptiness, one performs good and evil, calculating a self within mental formations. If formations were the self, since formations have good and bad and formations have rise and decline, the self should also be so. Formations are immeasurable: if the self pervades them, the self would be immeasurable; if it does not pervade them, then in one formation there is no self, and in many formations there is also no self. Forcibly calculating that there is a self is inversion. If one knows there is no self, it breaks perception and formations, and is called the 'application of mindfulness to dharmas.' However, all aggregates generally calculate the four inversions. In perception and formations, calculating a self is strongest; in form, calculating purity is strongest; in mind, calculating permanence is strongest; in feeling, calculating pleasure is strongest; [these are] called 'distinct applications of mindfulness.' With the general application of mindfulness it is not so. This is how the view of emptiness generates contemplation of the applications of mindfulness. Diligently breaking inverted views is seen as the 'right exertions'; cultivating them within a concentrated mind is called the 'bases of spiritual power'; the arising of the five wholesome roots is called 'faculties'; breaking the five delusions is called 'powers'; the functioning of the secure path is called the 'seven limbs of awakening'; practicing within the secure path is called the 'noble eightfold path.' This is how the view of emptiness can generate the truth of the path.