摩訶止觀 10.75

10.75

約空起行者：若執空見而行布施者，乃是魔施；知空見諦緣無常、無我等過，則捨空見；亦愍於他，勸捨空見而行布施。若執空見而持戒者，與持雞、狗等戒何異？知空見無常等過，不為空見所傷，慈愍於他，令防空見。若執空見為瞋處、愛處強行忍者，是力不足，畏他故忍。今知空見無量過患，能伏空見及六十二；亦勸於他安忍空見。若不除空見而精進者，雜見非精；退入三途非進。今知空見，空見不起為「精」；空見業破而得升出名「進」。亦勸於他修此精進。若不破空見得禪者，多是鬼法。今知空過，不為空見所動，成正禪、正通，不為諂媚憍利；以此神通勸化眾生，令捨見散入禪。若執空見而修智慧，愚癡世智。今識空見諦緣，以無常狼怖空見羊，煩惱脂銷；廣起願行，功德身肥，悲愍眾生，令除脂長肉。若有緣機熟，即坐道場、斷結作佛。是名「空見生六度法界」。

Regarding generating practice with reference to emptiness: if one clings to the view of emptiness and practices giving, it is a demonic giving. Knowing the faults—such as impermanence and non-self—of the truths and conditions of the view of emptiness, one renounces the view of emptiness; having pity on others as well, one advises them to renounce the view of emptiness and practice giving. If one clings to the view of emptiness and maintains the precepts, how is this different from maintaining the precepts of chickens or dogs? Knowing the faults—such as impermanence—of the view of emptiness, one is not harmed by the view of emptiness, and having compassion for others, one causes them to guard against the view of emptiness. If one clings to the view of emptiness as a focal point for anger or affection and forces oneself to practice patience, this is an insufficiency of strength: one bears it out of fear of others. Now, knowing the measureless faults of the view of emptiness, one can subdue the view of emptiness and the sixty-two [views]; one also encourages others to abide patiently regarding the view of emptiness. If one does not eliminate the view of emptiness and strives with vigour, being mixed with views it is not pure [vigour]; retrogressing into the three destinies, it is not progress. Now, knowing the view of emptiness, that the view of emptiness does not arise is 'purity'; that the karma of the view of emptiness is broken and one is able to ascend and emerge is called 'progress'. One also encourages others to cultivate this vigour. If one attains dhyāna without shattering the view of emptiness, it is mostly the way of ghosts. Now, knowing the faults of emptiness, one is not moved by the view of emptiness, achieves correct dhyāna and correct supernormal powers, and does not engage in flattery, arrogance, or personal gain; using these supernormal powers, one exhorts and transforms sentient beings, causing them to abandon views and distraction and enter dhyāna. If one clings to the view of emptiness and cultivates wisdom, it is foolish worldly wisdom. Now, recognizing the truths and conditions of the view of emptiness, using the wolf of impermanence one terrifies the sheep of the view of emptiness, and the fat of afflictions melts away; extensively generating vows and practices, the body of merit becomes fattened; showing compassion toward sentient beings, one causes them to remove fat and grow flesh. If the conditions and capacities ripen, one immediately sits at the bodhimaṇḍa, severs the fetters, and becomes a Buddha. This is called 'the view of emptiness generating the dharmadhātu of the six perfections'.