注大乘入楞伽經 3.156

3.156

自下，約喻舉五觀門，以明無我。此舉無常門也。夫我謂常義，今既無常，故無有我。文標六喻，上五喻幻身，下一喻妄心。如水奔流、種牙變易、燈藉眾緣，飄風不住、浮雲起滅，以上諸喻剎那變壞，此身亦爾，豈有常耶？又妄心躁動等若猿猴，既不能令身心常住，我義焉在？

Below, five contemplation gates are adduced by way of similes to explain no-self. Here, the gate of impermanence is adduced. An ātman implies permanence; now, since there is impermanence, there is no ātman. The text marks six similes: the first five compare the illusory body, and the last one compares the false mind. Like rushing water, the alteration of a seed and its sprout, a lamp relying on manifold conditions, drifting wind that does not stay, and floating clouds appearing and disappearing—all the above similes involve momentary decay; this body is likewise, so how could there be permanence? Moreover, the false mind is restless like a monkey; since it cannot keep body and mind permanently abiding, where is the meaning of an ātman?