摩訶止觀 10.71

10.71

次、明空見生支佛者：空見非空，妄謂是空，顛倒分別，倒即是無明。無明故，取著空見；若知無明，何所取著？若知無明，不起取、有，畢故不造新；不造新、不起取、有，畢故是不起無明；若無無明，則成智明。故有智慧時則無煩惱；無煩惱時則無明滅；無明滅則諸行滅，乃至老死滅。《中論》云：「云何聲聞觀十二因緣義？乃說常、無常等六十二見。」問答殆不相應。今秖此是答。常、無常等見皆是無明；知無明，不起取、有，即是聲聞法中十二因緣觀。《法華》云：「樂獨善寂，求自然慧。」此慧善寂六十二見也。

Next, explaining how the view of emptiness generates a pratyekabuddha: the view of emptiness is not emptiness, yet one falsely holds it to be emptiness; inverted discrimination, inversion is precisely avidyā. Because of avidyā, one grasps and clings to the view of emptiness; if one knows avidyā, what would there be to grasp? If one knows avidyā, grasping and becoming do not arise, ending the old and not creating the new; not creating the new and not giving rise to grasping and becoming, ending the old means not giving rise to avidyā; if there is no avidyā, it becomes the illumination of wisdom. Therefore, when there is wisdom, there are no afflictions; when there are no afflictions, avidyā ceases; when avidyā ceases, formations cease, and so on up to aging and death ceasing. The Mūlamadhyamakakārikā asks: 'How does the śrāvaka's contemplation of the meaning of the twelvefold causal conditions explain the sixty-two views such as permanence and impermanence?' The question and answer seem barely to correspond. Now, this very [explanation] is the answer. Views such as permanence and impermanence are all avidyā; knowing avidyā, grasping and becoming do not arise; this is precisely the contemplation of the twelvefold causal conditions within the śrāvaka dharma. The Lotus Sūtra says: 'Delighting in solitary seclusion, seeking spontaneous wisdom.' This wisdom serenely stills the sixty-two views.