維摩經玄疏 2.64

2.64

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'.