注大乘入楞伽經 4.182

4.182

何所以外道勝如來？謂彼說微塵世性等因，不從他緣生而能生他。因常為因不為果，是故外道說勝也。如佛所說，觀行是無明果，觀識即是因。如是一法即是因、即是果，因緣雜亂。無明生諸行，諸行生老死，老死生無明，如是展轉成無窮過。又此有故彼有者，則無有定因。以是二義，釋成如來說不如外道。

Why are the non-Buddhists superior to the Tathāgata? They claim that causes such as subtle atoms and primordial nature do not arise from other conditions, yet can produce other things. The cause is permanently a cause and not an effect; therefore, the non-Buddhists' assertion is [claimed to be] superior. As for what the Buddha has taught, viewed from one side volitional formations are the effect of ignorance, but viewed from consciousness they are the cause. In this way, a single phenomenon is both cause and effect, causing confusion in causes and conditions. Ignorance produces volitional formations, volitional formations produce aging and death, aging and death produce ignorance; in this way they turn around each other, resulting in the fault of infinite regress. Furthermore, if 'because this exists, that exists,' there is no determined cause. By means of these two meanings, he explicates how the Tathāgata's teaching would be inferior to that of the non-Buddhists.