摩訶止觀 6.7

6.7

觀此欲心，為從根生？為從塵生？為共？為離？若從根生，未對塵時，心應自起。若從塵生，塵既是他，於我何預？若共生者，應起兩心。若無因生，無因不可。四句推欲，欲無來處；既無來處，亦無去處。無欲無句，無來無去，畢竟空寂。利根之人如此觀時，思假一品去，一分真明顯。設未相應，用四悉檀，信、法迴轉，善調止觀，即得相應；斷一品思，顯一分真云云。

One contemplates this mind of desire: does it arise from the sense organ? Does it arise from the sense object? Does it arise from both combined? Does it arise apart from them? If it arises from the organ, then when not facing an object, the mind should arise of itself. If it arises from the object, then since the object belongs to the other, what has it to do with me? If it arises from both combined, two minds should arise. If it arises without a cause, arising without a cause is impossible. When investigating desire through the four tetralemma options, desire has no place of origin; since it has no place of origin, it also has no place to go. There is no desire and no tetralemma; without coming and without going, it is ultimately empty and tranquil. When a person of sharp faculties contemplates like this, one grade of the provisionality of thought is removed, and one portion of the true is clearly manifested. Even if one does not yet correspond [with truth], by employing the four siddhāntas, alternating between faith and Dharma, and skillfully harmonizing calming and contemplation, one will then attain correspondence; severing one grade of thought manifests one portion of the true, and so on.