摩訶止觀 10.73

10.73

若知無明顛倒，不須推畫若有、若無，達其體性本自不實，妄想因緣和合故有；既知顛倒，無明即寢；寢故，諸行老死皆寢。空見無明、老、死寢者，一百四十諸見無明、老、死皆寢。寢故，是破二十五有、侵除習氣，是名「空見生支佛法界」。若於空見，識是無明，無明可滅。若不識者，尚不出空見。為見造業，如蠶作繭，何得成支佛耶？鼻隔禪師發得空見，多墮網中不能自拔；散心法師雖分別諸使，亦不自知空見過患。闇證凡龜，盲狗穭吠，自行化他全無道氣。

If one knows avidyā is an inversion, one need not delineate whether it is existent or non-existent, but realizes that its essential nature is originally unreal, existing only because of the combination of conceptualization and causal conditions. Once known to be an inversion, avidyā is laid to rest; because it is laid to rest, formations through aging and death are all laid to rest. When the avidyā, aging, and death of the view of emptiness are laid to rest, the avidyā, aging, and death of the one hundred and forty views are all laid to rest. Because they are laid to rest, this breaks the twenty-five realms of becoming and erodes the habitual tendencies; this is called 'the view of emptiness generating the pratyekabuddha dharmadhātu.' If, regarding the view of emptiness, one recognizes it as avidyā, avidyā can be ceased. If one does not recognize it, one cannot even escape the view of emptiness. Creating karma on account of views, like a silkworm spinning a cocoon, how could one become a pratyekabuddha? Chan masters of the nasal septum arouse the view of emptiness and mostly fall into its net, unable to extricate themselves; distracted Dharma masters, though analyzing the proclivities, also do not themselves know the faults and perils of the view of emptiness. Darkly certified like ordinary turtles, blindly barking like dogs at wild grain, in practicing for themselves and transforming others they are entirely devoid of the spirit of the path.