首楞嚴義疏注經 3.184

3.184

先破根生，此勝義也。初一句牒，動靜下三句正破能生。若無前境，根自不成，由塵發知故。必無下況破所生，若實無知，根尚不立，更何有識？

First, this refutes arising from the sense faculty, which here refers to the subtle faculty (parama-indriya). The first sentence cites [the thesis]. The three sentences from 'the two characteristics of movement and stillness' onward directly refute that which can produce: if the objective realm before it is absent, the sense faculty itself is not established, because knowing is triggered by the dusts. The sentences from 'there is certainly' onward use an a fortiori argument to refute what is produced: if there is truly no knowing, the sense faculty itself is not even established, so how could there be consciousness?