楞伽阿跋多羅寶經註解 2.193

2.193

一切法下，明不生句，有二意：一、離所作因緣故不生；二、離自共性相故不生也。不可持來下，以事言之非無去來，但以四句求自共相不可得，故不見有去來之跡。《淨名經》云：「來者無所從來，去者亦無所至。」此以理言之也。諸法不滅者，謂一切法本無性相，豈有滅乎？常無常句約情理言，若以情見相相遷流，故云相起無常；以理言之法法即性，故云相起無生，此無常即常也。

Beginning with 'all dharmas', the clause on non-arising is clarified, which has two meanings: first, they do not arise because they are free from produced causes and conditions; second, they do not arise because they are free from svalakṣaṇa and sāmānyalakṣaṇa. Beginning with 'cannot be brought here', in terms of phenomenal events there is not no going and coming, but when one seeks their svalakṣaṇa and sāmānyalakṣaṇa through the catuṣkoṭi they are ungraspable, and therefore no traces of going or coming are seen. The *Vimalakīrti Sūtra* says: 'That which comes comes from nowhere, and that which goes goes nowhere.' This is spoken from the standpoint of ultimate principle. 'Dharmas do not cease' means that all dharmas fundamentally lack nature and characteristics; how could there be cessation? The phrases on permanence and impermanence are spoken with reference to delusion and principle: if seen through deluded sentiment, characteristics constantly flux, and thus it is said that 'the arising of characteristics is impermanent'; if spoken from the standpoint of ultimate principle, each and every dharma is just the true nature, and thus it is said that 'the arising of characteristics has no arising'—this impermanence is precisely permanence.