楞伽阿跋多羅寶經註解 3.158

3.158

此頌上一切法不生，言一切法本無自性，豈有言說？無說則無事，無事則無相續之相，此本之與末皆不生也。但彼愚夫妄起分別，立不生之宗，其惡覺如死屍之無知也。則佛說一切法不生，豈彼外道所立不生之宗？至竟無所生等，言性本不生，從因緣而生也，因緣尚不可得，諸法豈有生邪！然慧者尚不作不生想，豈作生想？彼宗言不生者，因生而有不生，是有待對。覺者則無是見，故云「悉除滅」也。

This verse summarizes the non-arising of all dharmas above. It says that all dharmas fundamentally have no svabhāva; how could there be verbal explanation? When there is no explanation, there are no entities; when there are no entities, there is no characteristic of continuity: both the root and the branches do not arise. But those ordinary beings falsely give rise to conceptual discrimination and set up a proposition of non-arising; their evil perceptions are devoid of consciousness like a dead corpse. So when the Buddha speaks of the non-arising of all dharmas, how could it be the proposition of non-arising set up by those tīrthikas? 'In the end there is nothing that arises' and so forth means that the nature fundamentally does not arise, but arises from causes and conditions; when even causes and conditions cannot be found, how could dharmas have any arising? However, the wise do not even conceptualize non-arising, so how could they conceptualize arising? What that proposition calls 'non-arising' exists as non-arising dependent on arising, which is relative. The awakened are free from such views; hence it is said, 'they eradicate it entirely.'