摩訶止觀 9.95

9.95

若因根本發因緣者：忽於定中思惟根本諸定皆是因緣所成；所成、能成，即是有。此麁、細住含炎魔、兜率天有；有生必有死。欲界定亦是因緣有，有則含果，應受化樂天生；生則有死。未到定亦是因緣有，有則含果，應受魔天有。初禪相應，即含彼有；乃至非想非非想亦如是。如是等有皆由於取；取初禪相，如前二十五方便中，種種希望取其相貌，故知有由於取。取又由於愛，以聞人說初禪功德而生愛味。又知此愛由受，以聞彼功德而領受之而起愛也。又知此受由入，入即是根，無根入無所受。受又由觸塵，觸故有入。觸由名色，五陰合故有觸。名色由初識三事；三事由業而來受身；業由無明，致有生識乃至老死。上至非想，下至麁住，皆識十二因緣，一一明了。乃至特勝、通明等因根本發，例可知（云云）。

As for causes and conditions arising from the fundamental [dhyānas]: suddenly while in concentration one contemplates that the fundamental concentrations are all accomplished through causes and conditions; what is accomplished and that which accomplishes are both 'becoming' (bhava). These coarse and subtle abiding states contain the 'becoming' of the Yāma and Tuṣita heavens; where there is birth, there must be death. Concentration of the desire realm is also 'becoming' through causes and conditions; where there is 'becoming', it contains retribution and one must undergo birth in the Nirmāṇarati heaven; where there is birth, there is death. The threshold concentration is also 'becoming' through causes and conditions; where there is 'becoming', it contains retribution and one must undergo the 'becoming' of the Māra heaven. Corresponding with the first dhyāna, it contains the 'becoming' of that [realm]; up to neither-perception-nor-non-perception, it is likewise so. Such states of 'becoming' all arise from grasping: grasping the characteristics of the first dhyāna, just as previously in the twenty-five expedients, with various hopes one grasped its characteristics; thus one knows that 'becoming' arises from grasping. Grasping in turn arises from craving: having heard people speak of the virtues of the first dhyāna, one produced a craving relish. One also knows that this craving arises from sensation: having heard of those virtues, one received them and aroused craving. One also knows that this sensation arises from the sense bases (āyatana): the sense bases are the faculties; without the sense faculties, the sense bases would receive nothing. Sensation in turn arises from contact with dusts: through contact there are sense bases. Contact arises from name-and-form: through the conjunction of the five aggregates there is contact. Name-and-form arises from the three items of the initial consciousness; the three items come to receive a body through karma; karma arises from ignorance, causing the arising of consciousness up to old age and death. From neither-perception above down to coarse abiding below, one discerns the twelve links of dependent origination, each and every one clearly understood. Up to the supreme, universal illumination, and so forth arising from the fundamental [dhyānas], by analogy it may be known (and so forth).