注大乘入楞伽經 8.17

8.17

自下如來破轉計也。上言無差別，破計物無常自不滅壞，能壞諸法，此謂有別。復破轉計能生諸法，故言異因不應生於異果；若實能生者，一切異法應皆相生。如粟種生麻、荳種生麥，情生無情、無情生情，彼法此法、能生所生，應無有別；而世現見諸法有別，云何妄計異因生於異果？

From here onward, the Tathāgata refutes their shifted assertion. Above, [speaking of] non-distinction, he refuted the imputation that the impermanence of an entity does not itself disintegrate while being able to destroy dharmas; here, he posits that there is a distinction. He further refutes their shifted assertion that it can produce dharmas, and thus says that a distinct cause should not produce a distinct effect; if it truly could produce them, then all distinct dharmas should mutually produce one another. Just as millet seeds would produce hemp, or bean seeds would produce wheat, the sentient would produce the insentient, and the insentient would produce the sentient; that dharma and this dharma, the producer and the produced, would have no distinction. Yet in the world one visibly sees that dharmas are distinct; how can they falsely impute that a distinct cause produces a distinct effect?