瑜伽論記 20.9

20.9

下釋所以。言非自然有故者，辨無生意，依他從因緣生即名有生，無自然生故名無生。言非清淨所顯性故者，釋無勝義性意，外道執人天等身為勝義涅槃是常樂法。今明依他苦集染法無勝義性，以非證智清淨所緣故，說依他名勝義無性，三唯由勝義無性性故圓成實性說無自性。此有二義一彼圓成離言說相，非是情取定性之法，而初學者依教封執有是勝義圓成實性。今明圓成無，彼所取執勝義之性名勝義無性。

Below, the reason is explained. When it says 'because it does not exist spontaneously', this differentiates the intended meaning of non-production: paratantra arises from causes and conditions, which is termed having production; because it lacks spontaneous production, it is termed non-production. When it says 'because its nature is not manifested by purity', this explains the intended meaning of lacking the ultimate nature: non-Buddhists grasp at the bodies of humans, devas, and so forth as the ultimate nirvāṇa, which is a dharma of permanence and bliss. Now it clarifies that the paratantra dharmas of suffering and origination, being defiled, lack the ultimate nature; because they are not the pure object of realized cognition, paratantra is called natureless in the ultimate sense. 3. Solely through the nature of naturelessness of the ultimate truth, the pariniṣpanna nature is said to be without intrinsic nature. This has two meanings: first, that pariniṣpanna is free from verbal marks and is not a dharma of definitive nature apprehended by conceptualization, yet beginners adhere to the teaching, grasping that there is an ultimate pariniṣpanna nature. Now it clarifies that pariniṣpanna is devoid of that grasped ultimate nature, and hence is called natureless in the ultimate sense.