楞伽阿跋多羅寶經註解 2.289

2.289

無有妄想性等，重釋上緣起妄想自性本來非有非無。言定有則墮建立，言定無則墮誹謗，皆由妄想以壞正見。妄想若無性等，謂若無妄想性而有緣起性者，則有從無生，成無因之過。蓋無始妄念分別而有緣起，然妄想之由依於名相，名之與相如影隨形，皆是虛妄，因不了此而起妄想。窮其妄源，無所成就，則妄想自滅，以復自覺聖智名第一義。度即滅也。

“There is no vikalpa nature,” and so on, re-explains that the svabhāvas of paratantra and vikalpa mentioned above are originally neither existent nor nonexistent. To say they definitely exist falls into establishment; to say they definitely do not exist falls into deprecation. Both ruin right view due to vikalpa. “If vikalpa has no nature,” and so on, means that if there is no vikalpa nature yet there is a paratantra nature, then existence would be born from nonexistence, which commits the fallacy of causelessness. It is because of beginningless false thoughts and discriminations that paratantra exists; yet the reason for vikalpa relies on nāma and lakṣaṇa. Nāma and lakṣaṇa follow each other like a shadow following a form; both are empty and false. Because of failing to understand this, vikalpa arises. Exhausting the source of delusion, nothing is achieved; then vikalpa is extinguished of itself, returning to pratyātmāryajñāna, which is called the ultimate. “To transcend” means to extinguish.