釋禪波羅蜜次第法門 1.160

1.160

若謂離有漏法，離有漏心，有有漏法者，即是無因緣而有有漏法。從因緣有有漏法尚不可，何況無因緣而有有漏法？破因成假，廣說如《止觀》。有漏心亦如是，餘三種法心亦如是。

If one claims that apart from defiled dharmas and apart from defiled mind there are defiled dharmas, this would mean defiled dharmas exist without causes and conditions. When existing from causes and conditions is already untenable, how much less could they exist without causes and conditions? The refutation of the nominality of causal formation is explained at length as in the *Zhiguan*. Defiled mind is also like this, and the remaining three kinds of dharma-mind are also like this.