楞伽阿跋多羅寶經註解 1.640

1.640

言妄想自性從相生者，正從緣起相生也。緣起者，謂從因緣起乎事相，事相顯現而生二種計著。言相相者，事相非一也。如來建立者，即如來為眾生演說妄想自性，以令了妄無妄也。名相計著相者，謂於根塵內外法中計著名相。事相計著相者，謂即於彼根塵法上不了性空，計著自相共相。若依若緣生，正明緣起自性。依即因也，謂諸法從因緣而生。因緣有根塵因緣、有業惑因緣，而業惑又從根塵而起，凡世出世間一切諸法無有不從因緣而生，龍樹所謂「因緣所生法」是也。

As for "parikalpita-svabhāva arises from characteristics," it arises precisely from the characteristics of paratantra. "Paratantra" means that concrete phenomena arise from causes and conditions, and when concrete phenomena manifest, they give rise to the two kinds of grasping. As for "the characteristics of concrete phenomena," concrete phenomena are not singular. "Established by the Tathāgata" means the Tathāgata expounds parikalpita-svabhāva for sentient beings so that they may realize that delusion has no delusion [as an independent reality]. "The characteristic of grasping at names and characteristics" refers to grasping at names and characteristics among the internal and external dharmas of sense organs and dusts. "The characteristic of grasping at concrete phenomena" refers to failing to understand intrinsic emptiness with respect to those dharmas of sense organs and dusts, and grasping at svalakṣaṇas and sāmānyalakṣaṇas. "That which arises depending [on causes] and conditioned [by conditions]" precisely clarifies paratantra-svabhāva. "Depending" is the cause; it means all dharmas arise from causes and conditions. Causes and conditions include those of sense organs and dusts, as well as those of karma and afflictions; and karma and afflictions in turn arise from sense organs and dusts. Among all worldly and transworldly dharmas, none does not arise from causes and conditions, as Nāgārjuna said: 'Dharmas that arise from causes and conditions.'"