摩訶止觀 10.72

10.72

又觀剎那空見既具四諦，此空見心為有、為無？剎那心起，便具五陰，云何言無？此即有支。有即含果，亦是因中有果義；若作無果者，有支有因，因義具足，有從何生？若無取者，有則不生。取即五見：執空是邊、於空計我、謂空為道、為涅槃、為正，是為取支。取從愛生，愛喜、違瞋、慢彼、疑此，此名愛支。愛因受生，受故愛起。如受一法，愛味追求。知受因觸，以有意根空塵得觸。經云：「觸因緣故，生諸受。」觸由於入，塵觸諸根，故得於入。入由名色，歌羅邏三事：色有五胞，命能連持，識有四陰之名。又三事名色：由初託胎識，識由往業，業由無明。無明是過去顛倒，謂有、謂無一切諸見，故能成辦今世色軀。《經云》：「識種、業田、愛水，無明覆蔽，生名色芽。」今復顛倒，迷於空見，起善惡行，種於未來名色之芽。顛倒又顛倒，無明又無明，更相因緣無有窮已。

Furthermore, contemplating that the momentary view of emptiness is already complete with the four truths, is this mind with the view of emptiness existent or non-existent? When a momentary thought arises, it is already complete with the five aggregates; how could one say it is non-existent? This is the link of becoming. Becoming contains the fruit, which is also the principle of the fruit existing within the cause; if one takes it as having no fruit, the link of becoming possesses the cause, and since the meaning of cause is complete, from what could becoming arise? If there is no grasping, becoming does not arise. Grasping is precisely the five views: clinging to emptiness as an extreme, calculating a self within emptiness, and taking emptiness to be the path, to be nirvāṇa, and to be right—this is the link of grasping. Grasping arises from craving: craving delights, opposition angers, one is conceited towards that, and doubts this; this is called the link of craving. Craving arises due to feeling; because of feeling, craving arises. Just as when one receives a dharma, one craves its flavor and pursues it. One knows that feeling is caused by contact; because the mind faculty exists, contact with the dust of emptiness is obtained. A sūtra says: 'With contact as condition, the feelings arise.' Contact is due to the sense bases; the dusts contacting the faculties, the sense bases are obtained. The sense bases are due to name-and-form: the three matters of the kalala—form has five vesicles, life-vitality can connect and sustain them, and consciousness has the names of the four aggregates. Furthermore, the three matters of name-and-form: they are due to the initial consciousness lodging in the womb; consciousness is due to past karma; karma is due to avidyā. Avidyā is past inversion, all views asserting existence or asserting non-existence; hence it can bring about the bodily frame of the present life. A sūtra says: 'The seed of consciousness, the field of karma, the water of craving, covered by avidyā, sprout the shoot of name-and-form.' Now, again inverted, deluded by the view of emptiness, one initiates good and evil actions and plants the shoot of future name-and-form. Inversion upon inversion, avidyā upon avidyā, mutually conditioning each other without end.