楞伽阿跋多羅寶經註解 2.134

2.134

答中先總破彼難，次釋正意。言此有故彼有者，此即六根，彼即六塵，謂根塵相由而起。攝所攝非性等者，謂了因緣生法唯心所現，無能取所取。非性，謂離性執也。若攝所攝計著等者，《入楞伽》云：「若不了諸法唯心所現，計有能取所取，執著外境若有若無，彼有是過，非我所說。」過即雜亂也，彼即外道也，性非性即有無也。因緣和合而生者，正酬無因之問，豈同外道邪無因也。

In the response, he first refutes that challenge in general, and next explains the correct meaning. Saying 'Because this exists, that exists' means 'this' is the six sense faculties and 'that' is the six sense objects; it means faculties and objects arise in dependence on each other. 'Grasping and the grasped are without svabhāva' means understanding that dharmas produced by causes and conditions are only appearances of mind, devoid of grasper and grasped. 'Without svabhāva' means departing from attachment to svabhāva. Regarding 'if one is attached to grasping and the grasped,' the Ru Lengqie states: 'If one does not understand that all dharmas are only appearances of mind, conceiving of grasper and grasped, and adhering to external realms as existent or nonexistent, that entails these faults; it is not what I teach.' 'Fault' is confusion and disorder; 'that' refers to the tīrthikas; 'existence and nonexistence of svabhāva' is existence and nonexistence. 'Arise through the conjunction of causes and conditions' directly answers the question of causelessness; how could it be the same as the tīrthikas' erroneous causelessness?