維摩經玄疏 2.64

2.64

一、就因成檢者，內有意根，外有法塵；根塵相對，則意觸因緣生愛；愛生者，即是身見、意識生也。今觀：此見、識，定從何生？為意根生？意法塵生？為根、塵合生？離根、塵生？若意根生，即自性生；若法塵生，即他性生；根、塵合生，即是共生；若離根、塵生，即無因緣生。從因緣生，尚不可說，何況無因緣生也！故《中論》偈云：「諸法不自生，亦不從他生，不共、不無因，是故說無生。」當知身見之心，本自不生。不生而說生者，但是隨順世間名字，故說生。名字之法，不在內、外，亦非兩間，亦不常自有；是字不住，亦不不住；是字無所有，言語道斷，是名「從因成假以入空」也。

First, examining in terms of causal composition: Internally there is the mental faculty, and externally there are mental objects; when faculty and object confront each other, then through the condition of mental contact, craving arises. When craving arises, this is precisely the arising of the view of a self-body and mental consciousness. Now let us contemplate: from where do this view and consciousness definitively arise? Do they arise from the mental faculty? Do they arise from the mental objects? Do they arise from the conjunction of faculty and object? Or do they arise apart from faculty and object? If they arise from the mental faculty, that is arising from self-nature. If they arise from mental objects, that is arising from other-nature. If they arise from the conjunction of faculty and object, that is arising from both. If they arise apart from faculty and object, that is arising without causes or conditions. Arising from causes and conditions cannot even be asserted, how much less arising without causes and conditions! Therefore a verse in the Mūlamadhyamakakārikā states: 'Dharmas do not arise from themselves, / Nor do they arise from another, / Nor from both, nor without cause; / Therefore they are explained as unarisen.' One should know that the mind of the view of a self-body is fundamentally unarisen. When it is spoken of as arising despite being unarisen, this is merely following worldly names and designations; hence it is said to arise. The dharmas of names and designations are not internal, not external, nor in between the two, nor do they eternally exist of themselves. These words do not abide, nor do they not abide; these words are non-existent, and the path of speech is cut off. This is called 'entering emptiness from provisionality through causal composition'.