楞伽阿跋多羅寶經註解 3.83

3.83

偈從初至非有性可得，頌上所作因緣之過。諸因及與緣等，謂凡諸世間法，莫不從因緣生，而妄想者於因緣法著有、無等四句之見，不知如來所通之理。世間非有生下，離性執四句，謂諸法本無四性。又曰「諸因及與緣」等，仍責前過，謂諸法本空，云何愚夫於中而生妄想，非但本無有無四句性執，亦無非有非無四句相執，具如《大論》性相二空也。若能如是觀察，轉彼性相二執而得人法二無我智。然性實不生，從緣故有，此諸法既從緣生，則法無自體。又曰「事不自生事」者，事即果也，凡所生之法有因則必有果，如業因招生死之果，原其因既不生，果豈自生果耶！若無果生果二事之過，則任運離乎有無性執，故云「非有性可得」也。

The verse from the beginning down to ‘no inherent nature can be obtained’ praises the aforementioned faults of causal conditions that are made. ‘All causes and conditions’ and so forth means that among all worldly dharmas, there are none that do not arise from causes and conditions, yet those who engage in conceptual thought cling to the views of the four propositions such as existence and nonexistence regarding conditioned dharmas, failing to know the principle to which the Tathāgata has penetrated. From ‘The world is not arisen existent’ onward, he leaves behind the four propositions of attachment to nature, meaning that dharmas fundamentally lack four natures. Saying again ‘Regarding all causes and conditions’ and so forth still rebukes the former fault, saying that all dharmas are fundamentally empty, so why do the foolish produce conceptual thought among them? Not only do they fundamentally lack the four-proposition attachment to nature regarding existence and nonexistence, they also lack the four-proposition attachment to characteristics regarding neither existence nor nonexistence, just as fully detailed in the Dazhidulun on the twofold emptiness of nature and characteristics. If one can observe in this manner, turning away from those two attachments to nature and characteristics, one attains the wisdom of the twofold selflessness of persons and dharmas. Yet nature in reality does not arise; it exists because of conditions. Since these dharmas arise from conditions, dharmas have no self-substance. Furthermore, saying ‘an effect does not of itself produce an effect,’ ‘thing’ (shi) means effect. All produced dharmas, having a cause, must have an effect, just as karmic causes incur the effect of birth-and-death; since their causes are originally unarisen, how could an effect of itself produce an effect! If there is no fault of two effects—an effect producing an effect—then one naturally departs from attachment to the nature of existence and nonexistence; hence it is said, ‘no inherent nature can be obtained.’