楞伽阿跋多羅寶經註解 1.601

1.601

This refutes the reason why the tīrthikas have an impermanent nature and challenges their lack of fruit. Because their cause is not a correct cause, he further refutes it back and forth with respect to the cause. Saying 'their cause has a different lakṣaṇa' means it is not the lakṣaṇa of one's own cause. Their asserting permanence is not the permanence established by the power of the true lakṣaṇa of a correct cause produced by oneself; rather, it is a permanence constructed as permanent upon what is impermanent. How could it reveal the fruit of an eternal nature? Moreover, the permanence and incomprehensibility constructed by the tīrthikas merely says: 'Dharmas produced in the world, having existed, revert to nonexistence; all are impermanent. Nature and non-nature are simply existence and nonexistence.' Having formed this view, they falsely construct a spiritual self as permanent and incomprehensible; hence it is said that they 'mentally deliberate and construct permanence.'