瑜伽論記 20.10

20.10

問下有文，二者，圓成體是勝義，由無相等無性所顯名勝義無性。何以故下，正釋此義門。前卷何故即言圓成非三無性耶？解云：據後門，體是勝義，而非無性，為無相等，無性所顯名為無性，論體實非是三無性，以無分別智證圓成時離有無故，前據此門故云圓成，非三無性。

As for the question below having text, the second meaning is that the substance of pariniṣpanna is the ultimate truth, and being manifested through the naturelessness of marks and so forth, it is called natureless in the ultimate sense. From "Why is this?" below, it directly explains this meaning-gate. Why did the previous fascicle state that pariniṣpanna is not the three types of naturelessness? Solution: Based on the latter gate, its substance is the ultimate truth and not naturelessness; being manifested by the naturelessness of marks and so forth, it is called natureless, but the substance of the treatise is truly not the three types of naturelessness, because when non-conceptual wisdom realizes pariniṣpanna, it is free from existence and non-existence. The previous [fascicle] was based on this gate, and therefore said that pariniṣpanna is not the three types of naturelessness.