注大乘入楞伽經 5.14

5.14

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.