楞伽阿跋多羅寶經註解 3.194

3.194

此佛自示正教不出三道，無始至習氣，煩惱道也；種種諸惡，業道也；三有，苦道也。因者，謂煩惱惡業為苦道之因也。由不能覺知諸法唯心所現，於彼外法而起妄想攀緣，此乃正因緣之說，非外道所知。又曰「如外道法」者，重舉彼計以格其說。言我、諸根、義三合知生者，謂我及根、境三緣和合而知生，知即識也。佛說異是，故曰「我不說因、不說無因。」因即因緣、無因即自然，唯依妄心以能取所取而說緣起，非汝及餘外道著我執之不斷者所能測。言涅槃、虛空、滅，文似孤起，及考大慧之問，謂如來之說亦同外道數論故，乃告云：此三無為，但數有三，而非有三。三無為義見前註。

Here the Buddha personally shows that the true teaching does not go beyond the three paths: from 'beginningless' down to 'vāsanās' is the path of defilements; 'various evils' is the path of karma; 'the three realms of existence' is the path of suffering. 'Causes' means that defilements and evil karma are the causes of the path of suffering. Because beings cannot realize that all dharmas are manifestations of mind-only, they give rise to false conceptualizations and grasp after those external dharmas—this is the true explanation of causes and conditions, which the tīrthikas do not know. Furthermore, when he says 'unlike the doctrine of the tīrthikas,' he restates their assertion to counter their doctrine. When it says 'cognition arises from the conjunction of the three—the self, the sense faculties, and the sense objects,' it means that through the conjunction of the three conditions of the self, faculties, and objects, cognition arises—cognition being consciousness. The Buddha's teaching differs from this, and therefore he says: 'I do not speak of a cause, nor do I speak of no-cause.' 'Cause' is causes and conditions, while 'no-cause' is spontaneous nature; he speaks of dependent origination solely based on the deceptive mind in terms of the grasper and the grasped, which cannot be measured by you or other tīrthikas who cling unbrokenly to the grasp of selfhood. The mention of 'nirvāṇa, space, and cessation' seems to arise abruptly in the text, but examining Mahāmati's question reveals that since he asked whether the Tathāgata's teaching was identical to the enumerations of the tīrthikas, [the Buddha] tells him: these three unconditioned dharmas are merely three in count, not three real entities. The meaning of the three unconditioned dharmas is seen in the earlier commentary.