摩訶止觀 1.132

1.132

次、秖觀根塵相對，一念心起，能生、所生無不即空。妄謂心起，起無自性、無他性、無共性、無無因性。起時，不從自、他、共、離來；去時、不向東、西、南、北去。此心不在內、外、兩中間，亦不常自有，但有名字，名之為心。是字不住，亦不「不住」，不可得故。生即無「生」，亦無「無生」，有無俱寂。凡愚謂有，智者知無，如水中月，得喜失憂；大人去取，都無欣慘。鏡像幻化亦如是。

Next, merely contemplating the mutual confrontation of faculty and object, when a single thought-moment arises, the producer and the produced are both none other than empty. While one falsely supposes that the mind arises, its arising has no svabhāva, no parabhāva, no common nature, and no nature without cause. When arising, it does not come from self, other, both, or neither; when passing away, it does not go to the east, west, south, or north. This mind is not within, not without, nor between the two; nor does it constantly exist of itself. It has only a name, termed 'mind'. This name does not abide, nor does it 'not abide', because it is unobtainable. Arising is itself without 'arising', and also without 'non-arising'; existence and non-existence are both quiescent. Ordinary fools call it existent; the wise know it is non-existent, like the moon in the water, feeling joy at acquiring it and sorrow at losing it; the great person, in taking or leaving, has neither delight nor grief. The reflection in a mirror and an illusory conjuration are also like this.