維摩經玄疏 2.91

2.91

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!