楞伽阿跋多羅寶經註解 2.132

2.132

亦說有無有生者，外道言有從無有生，則無因而已，亦說無有生等。佛言無有生、生已滅，如無明緣行等，豈非佛說亦無因耶？世尊建立下，以雜亂難言，佛常說此有故彼有，則在一時，非漸次而生。是非但並齊而已，亦且見外道之說勝也。外道之說因乃異因耳，佛說不同，如觀因有事等。既互相有，則成雜亂，遂有展轉無窮之過。此皆大慧所難。

Regarding 'also speak of existence arising from nonexistence,' the tīrthikas say that existence arises from nonexistence, which is simply causelessness; they also speak of nonexistence arising, and so forth. When the Buddha says that there is nonexistence arising and then perishing after arising, as in ignorance conditioning formations and so forth, is this not also causelessness taught by the Buddha? From 'The World-Honoured One establishes' onward, the challenge is raised on the grounds of confusion and disorder, arguing that the Buddha constantly says 'Because this exists, that exists,' meaning they exist simultaneously, not arising gradually. This is not only placing them on par, but also seeing the tīrthikas' doctrine as superior. The cause taught by the tīrthikas is a different kind of cause; what the Buddha speaks is not like that, such as observing things in dependence on causes and so forth. Since they mutually exist, they become confused and disordered, resulting in the fault of an endless cycle of mutual dependence. These are all Mahāmati's challenges.