維摩經玄疏 2.67

2.67

二、檢相續假，此一念心，為是生生？為是滅生？為生滅生？離生離滅而有生？若是生生，即自性生；由滅故生，即他性生；若生滅生，即是共性；若離生離滅生，即無因緣生。從因緣生，尚不可得，何況無因生也！今觀此心，不自性生，故非生生；不他性生，故非滅生；不自、他性生，故非生、滅共生；不無因生，故非離生、離滅生也。如此四句檢生不得生，而說生者，但以隨順世間名字，故說生。名字生，即是假生；假名之生，即是不生；無生名字，則言語道斷，是名「從相續假以入空」也。

Second, examining the provisionality of continuity: does this one thought-moment of the mind arise from arising? Does it arise from cessation? Does it arise from both arising and cessation? Or does arising exist apart from arising and apart from cessation? If it arises from arising, that is arising from self-nature. If it arises because of cessation, that is arising from other-nature. If it arises from both arising and cessation, that is arising from a shared nature. If it arises apart from arising and apart from cessation, that is arising without causes and conditions. Even arising from causes and conditions is ungraspable, how much more so arising without cause! Now, contemplating this mind: it does not arise from self-nature, hence it does not arise from arising; it does not arise from other-nature, hence it does not arise from cessation; it does not arise from both self- and other-nature, hence it does not arise from the conjunction of arising and cessation; and it does not arise without cause, hence it does not arise apart from arising and apart from cessation. In this way, examining with the four propositions, arising cannot be grasped; yet one speaks of arising only in accordance with worldly verbal designation, which is why one speaks of arising. Verbal designation of arising is provisional arising; the arising of provisional designation is non-arising; when there is no verbal designation of arising, the path of words is cut off. This is termed "entering emptiness from the provisionality of continuity."