楞伽阿跋多羅寶經註解 3.152

3.152

「復次大慧！一切法不生者，菩薩摩訶薩不應立是宗。所以者何？謂宗一切性非性故，及彼因生相故，說一切法不生宗，彼宗則壞。彼宗一切法不生，彼宗壞者，以宗有待而生故。又彼宗不生，入一切法故、不壞相不生故，立一切法不生宗者，彼說則壞。大慧！有無不生宗，彼宗入一切性，有無相不可得。大慧！若使彼宗不生，一切性不生而立宗，如是彼宗壞，以有無性相不生故，不應立宗。五分論多過故、展轉因異相故，及為作故，不應立宗分，謂一切法不生。如是一切法空，如是一切法無自性，不應立宗。」

"Furthermore, Mahāmati, regarding the non-arising of all dharmas: a bodhisattva-mahāsattva should not set this up as a proposition. Why is that? Because taking all svabhāvas as non-entities as the proposition, and because of the characteristics of their conditioned arising, if one states the proposition that all dharmas do not arise, that proposition is destroyed. If one's proposition is that all dharmas do not arise, that proposition is destroyed because a proposition arises dependently. Moreover, because that non-arising of the proposition enters into all dharmas, and because the non-destruction of characteristics does not arise, if one sets up the proposition that all dharmas do not arise, that statement is destroyed. Mahāmati, in the proposition of the non-arising of existence and nonexistence, that proposition enters into all svabhāvas, and the characteristics of existence and nonexistence cannot be found. Mahāmati, if that proposition is made to not arise, and one sets up a proposition that all svabhāvas do not arise, then that proposition is destroyed; because the characteristics of existent and nonexistent svabhāvas do not arise, one should not set up a proposition. Because the five-part treatise has many fallacies, and because the conditions in succession have different characteristics, and because it is created, one should not set up a proposition component stating that all dharmas do not arise. Likewise, one should not set up a proposition that all dharmas are empty, or that all dharmas are devoid of svabhāva."