摩訶止觀 8.122

8.122

又觀此病，病我色心，因於此病而致老死。死由於生，生由昔有，有從取生，取從愛生，愛從受生，受從觸生，觸從六入生，六入從名、色生。色即四大、五根；名即四心。觀此根、大，復從何生？青色從木生，黃色從地生，赤色從火生，白色從風生，黑色從水生。又觀木從水生，水從風生，風從地陽氣生，地從火生，火從木生，木還從水生。如是追逐，周而復始。無自生者。觀外五行既爾，內五藏色亦復如是。肝從青氣生，心從赤氣生，肺從白氣生，腎從黑氣生，脾從黃氣生。此之肝藏為自體生？為從他生？即知肝藏從腎生，腎從肺生，肺從脾生，脾從心生，心從肝生。肝不自生，還從腎生。如是內求四大、五藏，既其無體，何故不壞？四心持之：識心持地，想心持風，受心持火，行心持水，是故不壞。此之四心為自生？為不自生？即知行心從受生，受心從想生，想心從識生，識從過去行生，過去行從無明生，無明從妄想生，妄想還從妄想生。

Furthermore, one contemplates this illness: it afflicts my form and mind; and dependent on this illness, aging and death are brought about. Death is due to birth; birth is due to past existence; existence arises from grasping; grasping arises from craving; craving arises from feeling; feeling arises from contact; contact arises from the six sense bases; the six sense bases arise from name-and-form. Form is the four great elements and five sense faculties; name is the four minds. One contemplates: from where do these faculties and elements arise again? Blue form arises from wood; yellow form arises from earth; red form arises from fire; white form arises from wind; black form arises from water. Furthermore, one contemplates that wood arises from water; water arises from wind; wind arises from the yang qi of earth; earth arises from fire; fire arises from wood; and wood in turn arises from water. Pursuing them in this way, they cycle round and begin again; none arises from itself. If contemplating the external five phases is like this, the colors of the internal five viscera are also like this. The liver arises from blue qi; the heart arises from red qi; the lungs arise from white qi; the kidneys arise from black qi; the spleen arises from yellow qi. Does this liver-viscus arise from its own essence, or does it arise from other? One then knows that the liver arises from the kidneys, the kidneys arise from the lungs, the lungs arise from the spleen, the spleen arises from the heart, and the heart arises from the liver. The liver does not arise from itself, but in turn arises from the kidneys. In this way, searching internally for the four great elements and five viscera, since they have no self-nature, why do they not disintegrate? The four minds sustain them: the consciousness mind sustains earth, the perception mind sustains wind, the feeling mind sustains fire, and the volition mind sustains water; therefore they do not disintegrate. Do these four minds arise from themselves, or do they not arise from themselves? One then knows that the volition mind arises from feeling, the feeling mind arises from perception, the perception mind arises from consciousness, consciousness arises from past action, past action arises from avidyā, avidyā arises from false imagination, and false imagination in turn arises from false imagination.