維摩經玄疏 2.91

2.91

今初修空三昧，觀此無明不自生，不從法性生也，不他生，非離法性外別有依他之無明生、不共生，亦非法性共無明生，非無因緣生，非離法性、離無明而有生也。若四句檢，無明本自不生，生源不可得，即是無始空，是名「空三昧」。空，無住之本，一切法也。若爾，豈全同地論師計真如法性生一切法！豈全同攝大乘師計黎耶識生一切法也！

Now, first cultivating the emptiness samādhi, one contemplates that this ignorance does not arise from itself, does not arise from the Dharma-nature; it does not arise from another, meaning that there is no other-dependent ignorance arising apart from outside the Dharma-nature; it does not arise from both together, nor is it that the Dharma-nature and ignorance arise together; it does not arise without cause and conditions, nor does it arise apart from the Dharma-nature and apart from ignorance. If examined through the four tetralemma propositions, ignorance originally does not arise of itself, and the source of its arising cannot be found; this is beginningless emptiness, and it is named the 'emptiness samādhi.' Emptiness is the root of non-abiding, all phenomena. If so, how could it be wholly identical to the Dilun masters who posited that the Dharma-nature of suchness generates all phenomena! And how could it be wholly identical to the She-dacheng masters who posited that the ālayavijñāna generates all phenomena!