楞伽阿跋多羅寶經註解 3.117

3.117

此外道妄計九種轉變論，謂形、相、因、成等，不出四大、五陰等法。彼見其生滅異相，故計有轉變。而正教則曰緣生、曰如幻、曰自心現，外性非性乃不變等，然未甞定說，此邪正得失所以分也。形謂身形、相謂生住滅相、因謂所作之因、成謂所成之果、見謂隨物遷移、性謂生生不改、緣謂因緣變滅、作謂造作不常、事謂有為之法，是為九種。言因是起有無者，謂自有之無、或自無之有，皆轉變相，不出有無而已。云何下，徵釋。形處轉變者，即四大諸根形質處也，彼見其形隨時變異，謂有轉變，而不知性未嘗變。金變作諸器，器雖有種種之異，而金性不變。又曰「一切性變亦如是」者，性即法也，言一切法雖變而性不變，亦復如是。或有外道等，乃結斥外計。言「彼非如非異」者，謂彼於非如非異之中而生妄想分別，故有種種轉變之異也。

These tīrthikas falsely postulate nine kinds of transformation theories, saying that shape, characteristics, cause, completion, and so forth do not go beyond the four great elements, five aggregates, and other dharmas. Seeing their different characteristics of arising and ceasing, they postulate that there is transformation. However, the orthodox teaching speaks of conditioned arising, being like an illusion, and appearance of one's own mind, where external natures are non-natures and thus unchanging, yet it has never set down fixed formulations; this is where the heterodox and orthodox, advantage and defect, diverge. Shape means bodily form; characteristic means the characteristics of arising, abiding, and ceasing; cause means the producing cause; completion means the completed result; view means shifting along with things; nature means remaining unchanged life after life; condition means transformation and cessation through causes and conditions; action means impermanent fabrication; affairs means conditioned dharmas: these are the nine kinds. Saying "based on these, give rise to existence and nonexistence" means that either from existence nonexistence comes, or from nonexistence existence comes; all are characteristics of transformation, not going beyond existence and nonexistence. The text from "What is..." onward examines and explains it. "Transformation of shape and place" refers to the location of the physical substance of the four great elements and faculties; seeing that their shapes change with time, they claim there is transformation, not knowing that the nature has never changed. Gold transforms into various vessels: although the vessels have various differences, the nature of the gold does not change. Furthermore, saying "the transformation of all natures is also like this": nature means dharma, meaning that although all dharmas transform, their nature does not transform; it is also like this. "There are some tīrthikas, etc." concludes with a rebuke of external postulations. Saying "they are neither identical nor different" means that amidst what is neither identical nor different they give rise to false discrimination, and therefore there are the differences of various transformations.