大般涅槃經集解 33.28

33.28

案僧亮曰：既言是行，理自無常。諸法從緣者，證諸行無常也。法從緣起，本無今有，是名生；已有還無，是為滅也。何者？心以所緣為本，不稱所緣故，即謂本無也。而心自橫生，是今有也。橫生無根，起便自滅。因既如此，果亦應然。故經云「因無常故色無常」，此其證也。僧宗曰：外道所計不得離陰，一一法上無不從緣。唯佛性不從緣生，非三世攝也。

Sengliang states: Since they are said to be conditioned formations, their principle is naturally impermanent. That all dharmas are from conditions proves that conditioned formations are impermanent. Dharmas arise from conditions: being originally absent and now existing, this is called arising; having existed and reverting to absence, this is called ceasing. Why? The mind takes the cognitive object as fundamental; because it does not correspond to the cognitive object, it is called originally absent. Yet the mind arbitrarily arises on its own; this is 'now existing.' Arbitrary arising has no root; arising, it naturally ceases of itself. The cause being thus, the fruit must also be so. Therefore the sūtra says: 'Because the cause is impermanent, form is impermanent'; this is its proof. Sengzong states: What non-Buddhists grasp cannot be separated from the aggregates; in every single dharma, none is not from conditions. Only the buddhadhātu is not produced from conditions, and is not subsumed within the three periods of time.