瑜伽論記 21.44

21.44

二十二明般若能取諸法無性。有二問答，初一問答，明般若取真如時無橫執性，名取諸法無性，第二問意，真如離有離無，取真如時名取無性，能取何故不許取真如時名所有性。答意，言無性者，是遮詮非表，謂彼真如無橫執說名無性，我終不說般若作無性解取彼無性，以內證法不知以何名即假名無性。

22. Explaining that prajñā is capable of grasping the non-nature of all phenomena. There are two questions and answers. The first question and answer explains that when prajñā grasps tathatā, it lacks an arbitrarily grasped nature, which is called grasping the non-nature of all phenomena. The intent of the second question: tathatā is free from existence and free from non-existence; when grasping tathatā, it is called grasping non-nature, so why is that which is capable of grasping not permitted to be called 'existent nature' when grasping tathatā? The intent of the answer: stating 'non-nature' is an exclusionary negation, not an affirmative designation; it means that because that tathatā is free from arbitrary grasping, it is called 'non-nature'; I never say that prajñā forms a conceptual understanding of non-nature to grasp that non-nature; since internally realized phenomena cannot be named, it is provisionally designated as 'non-nature'.