注大乘入楞伽經 5.14

5.14

言如來為根熟眾生，開方便門示真實相。隨其種類，或說不生、不滅、常無常等也。謂離能所作無作者，故說一切法不生。以證智觀察自共相法不可得故，說一切法無自性。諸法本無所從來，去亦無所至，故說一切法無來去。諸法體空，無自性相，不可得故，說一切法不滅。一切諸法相起即滅，無常性故，說一切法無常。諸法相起即是不起，本無生滅，無常性常，故說一切法常。是謂如來離能所取，不起分別，善巧說法。

This means that for sentient beings whose faculties are mature, the Tathāgata opens the gate of expedient means to display the true mark. In accordance with their types, he speaks of unproduced, unceasing, permanent, impermanent, and so forth. That is to say, because there is freedom from that which acts and that which is acted upon, and there is no agent, he says that all phenomena are unproduced. Because by means of verified knowledge observing phenomena of individual and common characteristics they cannot be apprehended, he says that all phenomena are devoid of intrinsic nature. Because all phenomena originally have nowhere from which they come, and in departing there is nowhere to which they go, he says that all phenomena have no coming or going. Because the substance of all phenomena is empty and devoid of the characteristic of intrinsic nature and cannot be apprehended, he says that all phenomena are unceasing. Because the characteristics of all phenomena cease as soon as they arise, being of an impermanent nature, he says that all phenomena are impermanent. Because the arising of the characteristics of all phenomena is just their non-arising, being originally without production or cessation, and the nature of impermanence is permanent, he says that all phenomena are permanent. This is termed the Tathāgata's skillful teaching of the Dharma, free from grasper and grasped, not giving rise to conceptual discrimination.