維摩經玄疏 2.67

2.67

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."