摩訶止觀 5.189

5.189

「云何生不生不可說？生即名為生，生不自生，故不可說。」今解：「生即名為生」者，乃是諸法不生，般若生也。「生不自生」者，此般若生，不從四句生。生不自生，是初句耳。具言：生不他生，生不共生，生不無因生。又般若生時世諦已死，無復有生；而生三界者，為緣故生，非業生也，故言「生不自生」。若般若生，若自在生，皆言語道斷，故不可說也。據此意知，是界內之解也。

"Why is arising non-arising ineffable? Arising is called arising; arising does not arise from itself; therefore it is ineffable." It is now explained: "arising is called arising" means that all dharmas do not arise, yet prajñā arises. "Arising does not arise from itself": this arising of prajñā does not arise from the four phrases. That arising does not arise from itself is merely the first phrase. Stated fully: arising does not arise from another, arising does not arise from both, arising does not arise without cause. Furthermore, when prajñā arises, worldly truth has already died, and there is no further arising; as for arising in the triple realm, it arises on account of conditions, not out of karma; hence it says "arising does not arise from itself." Whether it is the arising of prajñā or arising at ease, in both cases the path of speech is cut off; therefore it is ineffable. Based on this intention, we know this is understanding within the realms.