楞伽阿跋多羅寶經註解 2.293

2.293

眾相及名俱為緣起，彼名及相皆為妄想，此妄想緣起皆從名相而生。而又言妄想從緣起而生者，蓋指現前所起妄念從根塵和合而生。上言緣起從妄想生者，蓋指迷真從妄而有因緣生法，學者不可不審。然以正智觀之，二皆無有。成已無有性者，言圓成實性中本無性執，云何眾生而生妄想覺知？既迷真性而成妄想，故有名相、事相二種自性。然迷之則見種種相現，悟之則是聖人所行清淨境界。妄想如畫色者，言於無起有，如本無色像，因畫而生。妄想本於緣起，緣起本於分別，計緣起而生妄想，其為妄想如是。吾佛方便如是說者，為令反妄歸真故也。若異此而言妄想，則是外道邪計戲論，故曰「妄想說所想，因見和合生。」蓋外道以妄心分別妄想之相，及論三緣和合而生，皆非正論。若離緣起妄想二種自性，則為圓成自性矣。

The various lakṣaṇas and nāma are both paratantra; that nāma and lakṣaṇa are both vikalpa. This vikalpa and paratantra are both born from nāma and lakṣaṇa. Moreover, saying that vikalpa is born from paratantra refers to the presently arisen false thoughts being born from the coming together of sense faculties and dust-objects. Above, saying that paratantra is born from vikalpa refers to deludedly obscuring truth and following falsehood so that conditioned dharmas arise; students must examine this carefully. However, when contemplating with samyagjñāna, neither exists. “Pariniṣpanna already has no nature” means that in the pariniṣpannasvabhāva, there is originally no grasping at natures; how then could sentient beings give rise to the awareness and cognition of vikalpa? Having strayed from the true nature to become vikalpa, there are therefore the two svabhāvas of nāma-lakṣaṇa and vastu-lakṣaṇa. Yet when deluded about it, one sees various marks appear; when awakened to it, it is the pure realm traveled by the noble ones. “Vikalpa is like painted colors” means that from nothing, existence arises, just as there are originally no color forms, yet they arise because of painting. Vikalpa is rooted in paratantra, and paratantra is rooted in discrimination; reckoning paratantra gives rise to vikalpa—such is its nature as vikalpa. Our Buddha taught this provisionally to cause one to turn away from delusion and return to the real. If one were to speak of vikalpa differently from this, it would be the false reckonings and frivolous disputations of the tīrthikas; hence it says: “Vikalpa speaks of what is imagined, born from the combination of causal perceptions.” For the tīrthikas use a false mind to discriminate the marks of vikalpa, and discuss generation from the combination of three conditions, none of which is correct doctrine. If one is free from the two svabhāvas of paratantra and vikalpa, it is the pariniṣpanna-svabhāva.