楞伽阿跋多羅寶經註解 4.184

4.184

上既明五法，則三自性義在其中。今前後會攝，故復問其攝入之外亦各有自相宗耶？答中先答總入，可知。次別配法相，初以名、相對妄想者，從所因言也。以彼妄想反屬緣起者，從所起說也。若依妄想生心、心法者，言心王、心所依分別起，起乃同時，如日與光不相捨離。分別諸相自持其名，各各無差，是為緣起自性。正智、如如皆非有作，故不可壞，是名圓成自性，是為三自性入五法也。

Above, having clarified the five dharmas, the meaning of the three svabhāvas was contained within them. Now, synthesizing what comes before and after, he again asks whether, apart from being subsumed into them, each also has its own distinct fundamental tenet. In the reply, first he replies that they are collectively subsumed, as is evident. Next, he coordinates them individually with the characteristics of dharmas. First, matching nāma and lakṣaṇa to vikalpa speaks in terms of that from which they cause [confusion]. That that vikalpa conversely belongs to paratantra speaks in terms of that from which it arises. Saying 'if, relying upon vikalpa, citta and caitta arise' means that the king of mind and mental factors arise relying on distinction, and their arising is simultaneous, like the sun and its light not abandoning one another. Distinguishing various characteristics and retaining their own names without confusion is the paratantrasvabhāva. Samyagjñāna and tathatā are both unconstructed, and thus indestructible; this is called the pariniṣpannasvabhāva. This is how the three svabhāvas enter into the five dharmas.