楞伽阿跋多羅寶經註解 2.192

2.192

「復次大慧！一切法離所作因緣不生，無作者，故一切法不生。大慧！何故一切性離自性？以自覺觀時，自共性相不可得，故說一切法不生。何故一切法不可持來、不可持去？以自共相欲持來無所來、欲持去無所去，是故一切法離持來去。大慧！何故一切諸法不滅？謂性自性相無故，一切法不可得，故一切法不滅。大慧！何故一切法無常？謂相起無常性，是故說一切法無常。大慧！何故一切法常？謂相起無生性、無常常，故說一切法常。」

"Furthermore, Mahāmati, all dharmas are free from produced causes and conditions and do not arise; there is no creator, and therefore all dharmas do not arise. Mahāmati, why is it that all natures are free from svabhāva? Because when examining through one's own awareness, their svalakṣaṇa and sāmānyalakṣaṇa cannot be found; therefore it is said that all dharmas do not arise. Why is it that all dharmas cannot be brought here or taken away? Because in seeking their svalakṣaṇa and sāmānyalakṣaṇa, wanting to bring them here there is nowhere they come from, and wanting to take them away there is nowhere they go; therefore all dharmas are free from coming and going. Mahāmati, why is it that all dharmas do not cease? Because their essential nature, svabhāva, and lakṣaṇa are nonexistent, all dharmas are ungraspable; therefore all dharmas do not cease. Mahāmati, why are all dharmas impermanent? Because the arising of characteristics has the nature of impermanence; therefore all dharmas are said to be impermanent. Mahāmati, why are all dharmas permanent? Because the arising of characteristics has the nature of non-arising, and the impermanent is permanent; therefore all dharmas are said to be permanent."