注大乘入楞伽經 3.76

3.76

明如來舉上常不思議有因有相成也，能所因相俱離有無，謂自證聖智所行相故，非餘境故有相；第一義智為正因故，非生滅故有因；能所因相離有無故，非作者。譬如虛空涅槃寂滅，無作法故，常不思議。是故我說異諸外道所有諍論。此常不思議，是諸如來自覺聖智所得，故勸菩薩當勤修學。

This explains that what the Tathāgata cited above as the permanent and inconceivable is established as possessing causes and characteristics, for both the subjective and objective causes and characteristics are free from existence and non-existence. That is, because it is the characteristics practiced in the noble wisdom of self-realization, and not of other spheres, it possesses characteristics; because the wisdom of ultimate truth is its correct cause, and not arising and ceasing, it possesses a cause; and because both subjective and objective causes and characteristics are free from existence and non-existence, it is not a creator. For example, space and nirvāṇa are quiescent and extinguished; because they are unconditioned phenomena, they are permanent and inconceivable. Therefore I say it is distinct from all the disputes of the heterodox. This permanent and inconceivable is attained through the noble wisdom of the Tathāgatas' self-realization; hence he encourages bodhisattvas to cultivate and study it diligently.