Distinguishing a verb from a substantive (执着)
Below is a compilation of Sanskrit, Chinese (Bodhiruci, 菩譯), Chinese (Śikshānanda, 實譯), and English (Suzuki), which I found in Bibliotheca Polyglotta:

ātmadṛṣṭivyāvartanakuśalānāṃ
能轉一切見、我見過
能捨一切我見執著
to keep themselves properly away from ego-centered notions


I then looked up the Digital Corpus of Sanskrit (DCS) to understand how it was originally phrased in Sanskrit. DCS gave the parsing of Sanskrit into: ātma (compound for ātman 'self'), dṛṣṭi (compound for dṛṣṭi 'seeing; notion'), vyāvartana (compound for vyāvartana 'turning away'), and kuśalānāṃ (genitive plural masculine for kuśala 'proper').
The only verb-like morpheme here is 'turning away', which corresponds to 轉 or 捨 in Chinese. That is to say, I believe 執著 is not a verb but a substantive, perhaps a unique feature of Śikshānanda but not Bodhiruci. That is also to say, this is more of a question on translation, rather than Chinese grammar.

Compared to the historical Chinese translations, Suzuki adheres to the meaning of kuśalānāṃ ('proper') better. As a whole, it means something like 'proper turning-away from self-notions' as a phrase genitive to the nominative phrase 'realisation of the great Yogins' (abhisamayo mahāyoginā, 修行者行) seen at the beginning (note: the genitive case can be used generically in Sanskrit; I think it expounds on what the realisation / understanding of the great Yogins are, see Dhammajoti 2012:4). I also looked up a modern translation by Tam Shek-wing [談錫永] (2005:20) that incorporated the translation 'proper' (正) much like Suzuki (Tam used 離 for 'turning away'):

楞伽主，如是即為大瑜伽行人之修行，能摧外道論，能破諸惡見，能正離我見執著，由是能以妙慧於內心起轉依。

Huang Baosheng [黃寶生] (2011:22) used 善於 ('good at') for 'proper' and 摒棄 for 'turning away' instead. Both are more idiomatic in modern Chinese:

楞伽王啊，這是大瑜伽行者的認識。他們摧毀外道論說，破除惡見，善於摒棄我見，善於以妙慧轉變識。

I feel like the notion of 'properness' was skipped (more like understood) in the Śikshānanda translation.

Huang also defined 我見 (ātmadṛṣṭi) in one of his footnotes:

「我見」（ātmadṛṣṭi）指執著某種固定不變的實體，如靈魂。其中的 ātman，一般指靈魂或自我。
(translation) Ātmadṛṣṭi refers to the fixation on a certain kind of constant body, such as the soul. Ātman in the compound normally refers to the soul or self.

With this in mind, I am confident 執著 in the Śikshānanda tradition is a substantive, or an in-text explanation to the more jargonistic 我見.



Edit

I found a modern Japanese translation (Tokiwa, 1994:10) which also supports the substantive and idiosyncratic nature (i.e. presence in only Śikshānanda) of 執著. I translate the phrase in bold below as 'people who excel in removing the view of themselves'.

ランカーの主よ、これは、優れた修行者たちの悟りの内容である。他の流言を打ち砕いた人達、悪い見解を打ち破った人達、自我の見解を除くことに優れた人々、微細なところまで知覚の根拠の転換を果たすことに優れた人々、勝者の子たち、大乗を行ずる人々の「悟り内容」である如来の自内証の境地に悟入するために、汝は修行すべきである。



References

Dhammajoti KL. Reading Buddhist Sanskrit Texts: An Elementary Grammatical Guide. Buddha-dharma Centre of Hong Kong; 2015.

談錫永（2005）《入楞伽經梵本新譯》。臺北：全佛文化。

黃寶生（2011）《梵漢對勘入楞伽經》。北京：中國社會科學出版社。

常盤義伸（1994）『「ランカーに入る」：梵文入楞伽経の全訳と研究』Part 1. 京都：花園大学国際禅学研究所.