請觀音經疏闡義鈔 1.57

1.57

「此是自生」者，若云境自是境者，境不因智照，是境自生。若云智自是智，智不因境發，是智自生。此中但難初句，餘三例之，故云等也。若欲備難者，次句應云若由境故智，是智他生。若由智故境，是境他生。何者？自境故境，既稱境為自，以境望智，智即是他。今境從智生，豈非他境？智亦如是，若合故境、合故智者，此則境不由智故境，亦不由境故境，智境因緣和合故境，智亦如是。此即共生，共生有二過，墮自他性中。若非智非境故境故智者，此則離境離智無因緣而辨境智。從因緣尚不可得，何況無因緣耶？此四並是妄想推計，故須破之。問：佛法皆云因緣和合，何故破共生？答：為定執故，亦須破之。四執破已，四說無過。

"This is self-arising": if one says that the object is of itself an object, the object is not due to the illumination of wisdom; this is the self-arising of the object. If one says that wisdom is of itself wisdom, wisdom is not generated due to an object; this is the self-arising of wisdom. Here it merely challenges the first proposition, the remaining three being analogous to it; hence it says "and so forth." If one wishes to formulate the full challenge: the next proposition should say, if wisdom is due to an object, this is the other-arising of wisdom; if an object is due to wisdom, this is the other-arising of the object. Why? An object because of its own object—since one calls the object "self," looking from object to wisdom, wisdom is "other." Now if the object arises from wisdom, is it not an other-object? Wisdom is also like this. If an object is due to combination, or wisdom is due to combination, then the object is not an object due to wisdom, nor is it an object due to the object; wisdom and object arise due to the combination of causes and conditions, and so too for wisdom. This is arising from both. Arising from both has two faults, falling into the natures of self and other. If it is an object or wisdom due to being neither wisdom nor object, then apart from object and apart from wisdom, without causes and conditions, one distinguishes object and wisdom. Arising from causes and conditions is already ungraspable, how much more so without causes and conditions? These four are all false conceptualizations and reckonings, so they must be refuted. Question: The Buddha-Dharma everywhere says that causes and conditions combine; why refute arising from both? Answer: Because of fixed attachment, it must also be refuted. Once the four attachments are refuted, the four expositions are without fault.