摩訶止觀 5.251

5.251

當推此無生心生，為意根生？為法塵生？為合？為離？若意根生者，為根生？為識生？若根生，為根中有識故生識？為無識故生識？若根有識，為是根？為非根？識若是根，則無能所；根若無識，何能生識？若根有生識之性，此性為有？為無？性若有者，識性與識為一？為異？若一，性即是識；若異，異何能生？自生中檢心不可得，具如上說。

One must investigate: does this arising of the mind of non-arising arise from the mind-sense? Does it arise from the mental object? Does it arise from their conjunction? Does it arise from their separation? If it arises from the mind-sense, does it arise from the sense-faculty or from consciousness? If it arises from the sense-faculty, does it produce consciousness because consciousness exists within the sense-faculty, or does it produce consciousness because there is no consciousness [there]? If the sense-faculty contains consciousness, is it the sense-faculty or is it not the sense-faculty? If consciousness were the sense-faculty, then there would be no agent and object; if the sense-faculty has no consciousness, how could it produce consciousness? If the sense-faculty has the nature of producing consciousness, does this nature exist or not exist? If the nature exists, are the nature of consciousness and consciousness identical or different? If identical, the nature is itself consciousness; if different, being different, how could it produce it? Examining the mind within arising from self yields nothing, just as fully explained above.