摩訶止觀 3.146

3.146

當知四取是生死本，故龍樹伐之。諸法不自生，那得自境智？無他生，那得相由境智？無共生，那得因緣境智？無無因生，那得自然境智？若執四見著，愚惑紛綸，何謂為智？今以不自生等破四性；性破故，無依倚，乃至無業、苦等；清淨心常一，則能見般若。以是義故，自境智苦集不生，即是生生不可說。故身子默然。乃至無因境智苦集不生，即是不生不生不可說。故《淨名》杜口，言語道斷，心行處滅。

One should know that the fourfold grasping is the root of birth and death, which is why Nāgārjuna cut it down. Since all dharmas do not arise from themselves, how could there be a realm and wisdom of self-nature? Since there is no arising from other, how could there be a mutually dependent realm and wisdom? Since there is no arising from both, how could there be a conditioned realm and wisdom? Since there is no causeless arising, how could there be a spontaneous realm and wisdom? If one clings to the four views, foolish confusion abounds; how could this be called wisdom? Now, through [the contemplation of] non-arising from self and so forth, the four natures are broken. Because the natures are broken, there is no reliance, up to there being no karma, suffering, and so forth; when the pure mind is constantly unified, one is able to see prajñā. By this principle, when the suffering and origin of a self-produced realm and wisdom do not arise, this is the ineffable nature of the arising of arising; therefore Śāriputra was silent. Up to: when the suffering and origin of a causeless realm and wisdom do not arise, this is the ineffable nature of non-arising non-arising; therefore Vimalakīrti held his tongue, the path of words was cut off, and the place of mental activity was extinguished.