解深密經 品四 一切法相品
一塊清淨的水晶，與青染色相合，看去是帝青寶；與黃染色相合，看去是真金。愚人當真去搶那「寶」，便被誑了——可那水晶，何曾變過？
這一品，世尊為德本菩薩，把一切法的相收作三種來看：水晶本身，是「依他起」——依緣而生的相；你錯認、強執的那抹顏色，是「遍計所執」——名言安立的妄相；而水晶本來的清淨，是「圓成實」——即於緣生相上遠離妄執所顯的真如。
三者不是三物，是同一塊寶上的三面。本品是唯識「三性」的重要經據；與後論三性說的精確關係，仍須依各論明文互讀。
學會在緣生的相上，看出哪一層是誑、哪一層是真——且從這一品起步。
A clear crystal, joined with blue dye, looks like a blue jewel; joined with yellow dye, it looks like true gold. The foolish man takes the "jewel" for real and goes to seize it, and so is deceived — yet the crystal, when did it ever change?
In this chapter, for Bodhisattva Root-of-Virtue, the World-Honoured One gathers up the characteristics of all dharmas into three, to be seen as one: the crystal itself is the "other-dependent" — the mark born of conditions; that tint of colour you misread and cling to so fiercely is the "wholly-imagined" — the false mark established by names and words; and the crystal's original purity is the "perfectly-accomplished" — the suchness displayed, right upon the conditionally-arisen mark, once the false clinging is left behind.
The three are not three things, but three faces upon one and the same jewel. This chapter is important scriptural material for the Consciousness-Only teaching of the three natures; its precise relations to later treatises remain bounded comparisons at their explicit passages.
To learn, upon the conditionally-arisen mark, to see which layer is the deceit and which the truth — let it begin from this chapter.
唐玄奘奉詔譯《解深密經》T16n0676，逐字原文，依底本斷句；逐字校 CBETA。
〔T16 0693a05〕
爾時，德本菩薩摩訶薩白佛言：「世尊！如世尊說：『於諸法相善巧菩薩。』於諸法相善巧菩薩者，齊何名為於諸法相善巧菩薩？如來齊何施設彼，為於諸法相善巧菩薩？」說是語已。
爾時，世尊告德本菩薩曰：「善哉！德本！汝今乃能請問如來如是深義；汝今為欲利益安樂無量眾生，哀愍世間、及諸天、人、阿素洛等；為令獲得義利安樂故，發斯問。汝應諦聽，吾當為汝說諸法相。
「謂諸法相略有三種，何等為三？一者、遍計所執相；二者、依他起相；三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。於此真如，諸菩薩眾勇猛精進為因緣故，如理作意，無倒思惟為因緣故，乃能通達。於此通達，漸漸修集，乃至無上正等菩提方證圓滿。
「善男子！如眩瞖人眼中所有眩瞖過患，遍計所執相當知亦爾。如眩瞖人眩瞖眾相：或髮毛、輪、蜂蠅、巨勝，或復青、黃、赤、白等相差別現前；依他起相當知亦爾。如淨眼人遠離眼中眩瞖過患，即此淨眼本性所行無亂境界；圓成實相當知亦爾。
「善男子！譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像；由邪執取帝青、大青、末尼寶故，惑亂有情。若與赤染色合，則似琥珀末尼寶像；由邪執取琥珀末尼寶故，惑亂有情。若與綠染色合，則似末羅羯多末尼寶像；由邪執取末羅羯多末尼寶故，惑亂有情。若與黃染色合，則似金像；由邪執取真金像故，惑亂有情。
「如是，德本！如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾。如彼清淨頗胝迦上，所有帝青、大青、琥珀、末羅羯多、金等邪執；依他起相上遍計所執相執，當知亦爾。如彼清淨頗胝迦寶；依他起相，當知亦爾。如彼清淨頗胝迦上，所有帝青、大青、琥珀、末羅羯多、真金等相，於常常時，於恒恒時，無有真實、無自性性，即依他起相上，由遍計所執相，於常常時、於恒恒時，無有真實、無自性性；圓成實相，當知亦爾。
「復次，德本！相名相應以為緣故，遍計所執相而可了知；依他起相上，遍計所執相執以為緣故，依他起相而可了知；依他起相上，遍計所執相無執以為緣故，圓成實相而可了知。
「善男子！若諸菩薩能於諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法；若諸菩薩如實了知依他起相，即能如實了知一切雜染相法；若諸菩薩如實了知圓成實相，即能如實了知一切清淨相法。
「善男子！若諸菩薩能於依他起相上，如實了知無相之法，即能斷滅雜染相法；若能斷滅雜染相法，即能證得清淨相法。
「如是，德本！由諸菩薩如實了知遍計所執相、依他起相、圓成實相故；如實了知諸無相法、雜染相法、清淨相法；如實了知無相法故，斷滅一切雜染相法，斷滅一切染相法故，證得一切清淨相法。齊此名為於諸法相善巧菩薩；如來齊此施設彼為於諸法相善巧菩薩。」
爾時，世尊欲重宣此義，而說頌曰：
「若不了知無相法，雜染相法不能斷；
不斷雜染相法故，壞證微妙淨相法。
不觀諸行眾過失，放逸過失害眾生；
懈怠住法動法中，無有失壞可憐愍。」
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔問〕德本菩薩請問「於諸法相善巧」之義
那時，德本菩薩摩訶薩對佛說：「世尊！照您所說，有一種『於諸法相善巧的菩薩』。所謂『於諸法相善巧的菩薩』，要到什麼地步，才稱得上是於諸法相善巧的菩薩？如來又是依著什麼，把他施設、安立為於諸法相善巧的菩薩呢？」這樣問完。
〔答〕世尊讚許，許為宣說
那時，世尊告訴德本菩薩說：「好啊，德本！你如今能向如來請問這樣的深義；你是為了利益、安樂無量眾生，哀愍世間以及諸天、人、阿素洛等，要讓他們得到義利安樂，才發起這個問。你應當仔細聽，我來為你說諸法之相。
三相：遍計所執、依他起、圓成實
「諸法之相，簡略說來有三種。是哪三種呢？第一是遍計所執相，第二是依他起相，第三是圓成實相。
「什麼是諸法的遍計所執相？就是對一切法，以名言假立它的自性與差別，乃至為了令人隨之而起種種言說。
「什麼是諸法的依他起相？就是一切法的緣生自性，也就是『此有故彼有，此生故彼生』——所謂無明緣行，這樣輾轉，乃至招集起整個大苦聚。
「什麼是諸法的圓成實相？就是一切法平等的真如。對於這真如，諸菩薩以勇猛精進為因緣，以如理作意、無倒思惟為因緣，才能夠通達；通達之後，漸漸修集，乃至到無上正等菩提，才究竟證得圓滿。
眩瞖喻
「德本！譬如一個患了眩瞖的人，眼中所有的眩瞖過患，遍計所執相應當這樣去了知——也是如此。又如眩瞖人因眩瞖而妄見的種種相：或是髮毛、或是輪、或是蜂蠅、或是巨勝子，或是青、黃、赤、白等種種差別之相現前，依他起相應當這樣去了知——也是如此。又如眼睛清淨的人，遠離了眼中的眩瞖過患，就在這清淨的眼本性所行的、無有錯亂的境界，圓成實相應當這樣去了知——也是如此。
清淨頗胝迦寶喻
「德本！譬如清淨的頗胝迦寶：若與青色的染料相合，就看似帝青、大青等末尼寶的影像；由於有人邪執取著它為帝青、大青等末尼寶，便迷惑、擾亂了有情。若與赤色的染料相合，就看似琥珀末尼寶的影像；由於有人邪執取著它為琥珀末尼寶，便迷惑、擾亂了有情。若與綠色的染料相合，就看似末羅羯多末尼寶的影像；由於有人邪執取著它為末羅羯多末尼寶，便迷惑、擾亂了有情。若與黃色的染料相合，就看似黃金的影像；由於有人邪執取著它為真金，便迷惑、擾亂了有情。
「這樣，德本！就如那清淨頗胝迦寶上所相應的染色，依他起相上的遍計所執相言說習氣，應當這樣去了知——也是如此。就如那清淨頗胝迦寶上所現的帝青、大青、琥珀、末羅羯多、金等的邪執，依他起相上對遍計所執相的執取，應當這樣去了知——也是如此。就如那清淨的頗胝迦寶本身，依他起相應當這樣去了知——也是如此。就如那清淨頗胝迦寶上所現的帝青、大青、琥珀、末羅羯多、真金等相，在一切時、在恆常時，都沒有真實、沒有自性——依他起相上由遍計所執相所現的，也是在一切時、在恆常時，都沒有真實、沒有自性；圓成實相應當這樣去了知——也是如此。
三相互了知的次第
「再者，德本！以名與相互相應為緣的緣故，遍計所執相才得以了知；以依他起相上對遍計所執相的執取為緣的緣故，依他起相才得以了知；以依他起相上對遍計所執相無有執取為緣的緣故，圓成實相才得以了知。
「德本！若諸菩薩能在諸法的依他起相上，如實地了知遍計所執相，就能如實了知一切無相之法；若諸菩薩如實了知依他起相，就能如實了知一切雜染相的法；若諸菩薩如實了知圓成實相，就能如實了知一切清淨相的法。
「德本！若諸菩薩能在依他起相上，如實了知無相之法，就能斷滅雜染相的法；若能斷滅雜染相的法，就能證得清淨相的法。
「這樣，德本！由於諸菩薩如實了知遍計所執相、依他起相、圓成實相的緣故，便能如實了知諸無相法、雜染相法、清淨相法；由於如實了知無相法的緣故，便能斷滅一切雜染相的法；斷滅了一切雜染相法的緣故，便能證得一切清淨相的法。要到這個地步，才叫作於諸法相善巧的菩薩；如來也要到這個地步，才把他施設為於諸法相善巧的菩薩。」
重宣偈
那時，世尊想要重新宣明這個義理，便以偈頌再說：
若不能了知無相之法，雜染相的法便不能斷；不能斷雜染相法的緣故，便壞失了對微妙淨相法的證得。不觀察諸行的種種過失，這放逸的過失便害了眾生；懈怠地住在生死動轉的法中，這樣的失壞，實在可憐可憫。
〔Question〕 Bodhisattva Root-of-Virtue asks the meaning of "skill in the characteristics of dharmas"
At that time the bodhisattva-mahāsattva Root-of-Virtue said to the Buddha: "World-Honoured One, in accordance with what You have taught, there is such a thing as 'a bodhisattva skilled in the characteristics of dharmas.' This so-called 'bodhisattva skilled in the characteristics of dharmas' — to what point must one come before one may be called a bodhisattva skilled in the characteristics of dharmas? And on what basis does the Tathāgata set him forth and establish him as a bodhisattva skilled in the characteristics of dharmas?" Thus he asked.
〔Answer〕 The World-Honoured One commends him and consents to expound
At that time the World-Honoured One said to the bodhisattva-mahāsattva Root-of-Virtue: "Good, Root-of-Virtue! You are now able to ask the Tathāgata so profound a meaning; it is for the benefit and ease of measureless beings, out of compassion for the world and for the devas, humans, asuras, and the rest, that they may gain the benefit and ease of the meaning, that you have raised this question. You should listen closely; I shall expound for you the characteristics of dharmas.
The three marks: the wholly-imagined, the other-dependent, the perfectly-accomplished
"The characteristics of dharmas, told in brief, are of three kinds. Which three? The first is the wholly-imagined mark; the second is the other-dependent mark; the third is the perfectly-accomplished mark.
"What is the wholly-imagined mark of dharmas? It is, with respect to all dharmas, the establishing by names and words of their own-nature and their distinctions — on even to the giving rise, in their train, to every kind of verbal expression.
"What is the other-dependent mark of dharmas? It is the conditionally-arisen own-nature of all dharmas — that is to say, 'this being, that is; this arising, that arises' — namely, conditioned by ignorance, formations arise, and so on by turns, on even to the amassing of the whole great mass of suffering.
"What is the perfectly-accomplished mark of dharmas? It is the suchness, equal throughout, of all dharmas. Toward this suchness the bodhisattvas, having for their cause-and-condition a valiant and vigorous striving, and having for their cause-and-condition right attention and undistorted reflection, are then able to penetrate it; and having penetrated it, they cultivate and gather it little by little, on even to supreme perfect awakening, where at last they realize it in its fullness.
The simile of the eye-disease
"Root-of-Virtue! It is like a man afflicted with an eye-disease: the wholly-imagined mark is to be known as just like the affliction of the eye-disease present in his eyes. And as for the man with the eye-disease, the various marks falsely seen because of the eye-disease — whether hairs, or a ring, or bees and flies, or sesame-seeds, or again the various distinct marks of blue, yellow, red, and white appearing before him — the other-dependent mark is to be known as just like these. And as for the man with clear eyes, who is free of the affliction of the eye-disease in his eyes, that very undistorted realm ranged over by the original nature of the clear eye — the perfectly-accomplished mark is to be known as just like this.
The simile of the clear sphaṭika-jewel
"Root-of-Virtue! It is like a clear sphaṭika-jewel: if it be joined with a blue dye, then it looks like the image of a blue jewel, a great-blue jewel, or some other maṇi-jewel; and because there are those who wrongly grasp and cling to it as a blue jewel, a great-blue jewel, or some other maṇi-jewel, they are deluded and disturbed, those beings. If it be joined with a red dye, then it looks like the image of an amber maṇi-jewel; and because there are those who wrongly grasp and cling to it as an amber maṇi-jewel, they are deluded and disturbed, those beings. If it be joined with a green dye, then it looks like the image of a marakata maṇi-jewel; and because there are those who wrongly grasp and cling to it as a marakata maṇi-jewel, they are deluded and disturbed, those beings. If it be joined with a yellow dye, then it looks like the image of gold; and because there are those who wrongly grasp and cling to it as true gold, they are deluded and disturbed, those beings.
"Just so, Root-of-Virtue! The latent imprints of verbal expression for the wholly-imagined mark, present upon the other-dependent mark, are to be known as just like the dyes that are joined upon that clear sphaṭika-jewel. The grasping at the wholly-imagined mark upon the other-dependent mark is to be known as just like the wrong clinging — to the blue jewel, great-blue jewel, amber, marakata, and gold — that appears upon that clear sphaṭika-jewel. The other-dependent mark is to be known as just like that clear sphaṭika-jewel itself. And just as the marks of blue jewel, great-blue jewel, amber, marakata, and true gold that appear upon that clear sphaṭika-jewel are, at all times and constantly, without reality and without own-nature — so too is what appears, by reason of the wholly-imagined mark, upon the other-dependent mark: at all times and constantly without reality and without own-nature; and the perfectly-accomplished mark is to be known as just like this.
The order in which the three marks are known one through another
"Furthermore, Root-of-Virtue! Because there is, for its condition, the mutual correspondence of name and mark, the wholly-imagined mark can be known; because there is, for its condition, the grasping at the wholly-imagined mark upon the other-dependent mark, the other-dependent mark can be known; because there is, for its condition, the absence of any grasping at the wholly-imagined mark upon the other-dependent mark, the perfectly-accomplished mark can be known.
"Root-of-Virtue! If the bodhisattvas can, upon the other-dependent mark of dharmas, know as it really is the wholly-imagined mark, then they can know as it really is all markless dharmas; if the bodhisattvas know as it really is the other-dependent mark, then they can know as it really is all dharmas of defiled marks; if the bodhisattvas know as it really is the perfectly-accomplished mark, then they can know as it really is all dharmas of pure marks.
"Root-of-Virtue! If the bodhisattvas can, upon the other-dependent mark, know as it really is the markless dharmas, then they can cut off the dharmas of defiled marks; and if they can cut off the dharmas of defiled marks, then they can realize the dharmas of pure marks.
"In this way, Root-of-Virtue: because the bodhisattvas know as it really is the wholly-imagined mark, the other-dependent mark, and the perfectly-accomplished mark, they are then able to know as it really is the markless dharmas, the dharmas of defiled marks, and the dharmas of pure marks; because they know as it really is the markless dharmas, they are then able to cut off all the dharmas of defiled marks; and because they have cut off all the dharmas of defiled marks, they are then able to realize all the dharmas of pure marks. Only when one comes to this point is one called a bodhisattva skilled in the characteristics of dharmas; and the Tathāgata too only when one comes to this point sets him forth as a bodhisattva skilled in the characteristics of dharmas."
The verse proclaimed again
At that time the World-Honoured One, wishing to make this meaning fully clear once more, spoke it again in a verse:
If one does not know the markless dharma, the dharma of defiled marks cannot be cut off; and because the dharma of defiled marks is not cut off, one ruins the realizing of the dharma of subtle, pure marks. Not observing the manifold faults of the activities, this fault of heedlessness harms beings; abiding slothfully in the dharma of turning-and-stirring birth-and-death — such ruin is truly to be pitied.
此品何以是唯識三性的重要經據
世間萬法千差萬別，要怎樣才算「於諸法相善巧」？這一品，是世尊應德本菩薩之請，把一切法的相，總攝為三種：遍計所執相、依他起相、圓成實相。問的是「諸法相」，答出來的，是後世唯識三性說的重要經據。後論只按各自明文與本品互讀，不作逐句單線派生之說。
圓測判全經正說分七品為三段：初四品明所觀境，次二品辨能觀行，後一品顯所得果；一切法相品繫於首段「所觀境」。而「所觀境」中又分真俗境與有無性境，這一品正當「有無性境」之初的「明三性境」——先立三性（有性），下一品（無自性相品）再依此三性立三無性（無性）。依有立無，所以三性先明、三無性後說。
三相之一：遍計所執相——名言安立的妄相
先問一句：一個東西的名字，並不是那個東西本身；那麼我們安在它身上的名言，到底是什麼身分？
世尊答這第一相，說它是「一切法名假安立自性差別，乃至為令隨起言說」。這是說：對一切法，以名言去假立它的自性、假立它的差別，於是隨之而起種種言說。換句話說，遍計所執相不是法本身的真相，而是名言所安立、分別所計著的一層相——是「計度」出來的。圓測釋這一相，謂「舉遍計意取所執」：要點不在能遍計的那念心，而在所執著的那層妄相。這層相，在依他起相上由言說習氣而現起（下文頗胝迦喻所顯），其自身則無有真實、無有自性。
三相之二：依他起相——緣生之相
再問一句：既然沒有一法能自己獨立而有，那是什麼力量，把一法持在「有」裡？
世尊答這第二相，說它是「一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊」。這不是一句乾巴巴的公式：無明緣行、行緣識，這樣一支牽一支地輾轉下去，乃至招集起整個大苦聚——這是一條活著的流轉之鏈，便是依他起相所攝的緣生。所謂「依他」，就是依眾緣之力而起，不能自有。圓測釋之，謂「從自薰習種子所生依他緣起故，名依他起」——它是由種子（自薰習）依緣而生起的。緣生的這一相，是染淨所共依的基底：遍計所執相要在它上面才現起，圓成實相也要在它上面遠離遍計才顯出。
三相之三：圓成實相——依他起上遠離遍計的平等真如
第三問：把那層虛妄的名言相剝掉之後，剩下的是什麼？是另起一物，還是同一法被看真了？
世尊答這第三相，說它是「一切法平等真如」，並說菩薩須以「勇猛精進」「如理作意、無倒思惟」為因緣，才能通達，通達之後漸漸修集，乃至無上正等菩提才究竟證得圓滿。這是說：圓成實相，就是一切法平等的真如——不是另有一個離開諸法的真如，而是即於依他起相上，遠離了那層遍計所執的妄相，所顯出的平等真實之性。圓測釋之，引「由無變異性故，又由清淨所緣性故…由最勝義名圓成實」，又引「二空所顯圓滿成就諸法實性，名圓成實」：它圓滿、成就、真實，是二空（我空、法空）所顯的諸法實性。要緊的是：圓成實不在依他起之外——下文頗胝迦喻把這層關係說得最分明。
眩瞖喻：病眼所見，本不曾有
世尊先以眩瞖喻顯三相，而這喻的力量，全在它所列的那一串東西。
譬如一個害了眩瞖（眼病）的人：他眼前會「現前」種種相——髮毛、一圈一圈的輪、飛來飛去的蜂蠅、撒落的巨勝（胡麻）粒，乃至一團團青、黃、赤、白的顏色，差別分明，歷歷在目。可是這些東西，眼前明明沒有一樣是真在那裡的；偏偏因為眼睛壞了，它們就「現前」了。
這一現，便把三相分了出來。先看兩層：一層是那害眼的「眩瞖過患」——是眼裡的病、是亂的根；一層是這病眼所「現前」的髮毛、輪、蜂蠅那一串相——是順著病而似有地浮起來的。這兩層不是一回事：病是能亂的根，那一串相是所亂出來的影。世尊說：眩瞖過患所引的妄見，喻遍計所執相（那被顛倒執取的假相）；眩瞖眾相，喻依他起相（順病而似有現起的相）。再看第三層：若是個眼睛乾淨的人，遠離了眼裡的眩瞖過患，那麼他「淨眼本性所行」的，便是一片「無亂境界」——不是另換了一雙眼、另見一個世界，而是同一片境，病去了，就不亂了。這無亂之境，喻圓成實相。
這裡有一處古德特別點出的關竅：眩瞖本身明明是因緣法，怎麼能拿來喻「遍計所執」呢？遁倫《瑜伽論記》錄景師之解：「不取眩翳，意明由眩翳故妄見毛輪譬遍計所執也。」——喻意不在眩瞖這個因緣本身，而在『由眩瞖故妄見毛輪』這樁妄見：所執的，是那妄見出來的毛輪，而非眩瞖。經這一點，三相之別便愈分明：妄見（遍計）、似有之相（依他）、離妄本境（圓成）——病、影、本境，是同一雙眼上的三層。
頗胝迦寶喻：一塊寶，三面看
世尊再以清淨頗胝迦寶喻，把三相的關係顯得最透。頗胝迦寶（圓測引應師音義「此云水玉，或云白珠」；遁倫引三藏「似水精白珠，無定色」），就是一塊瑩淨無色的水晶。
且看這一塊乾淨水晶：拿一塊青色的染料襯在它後頭，它看上去就「似」帝青、大青那樣的藍寶了；換赤的襯，就「似」琥珀；換綠的襯，就「似」末羅羯多（綠染所似之寶）；換黃的襯，就「似」黃金。可是你把它拿起來細看——它從頭到尾，不過還是那一塊清水晶，何曾真變成過藍寶、變成過金？偏偏有愚人邪執取著，當真以為那是帝青、是真金，於是被它迷惑、被它擾亂。
三相就在這『似是而本非』裡看出來。第一面：那塊清淨水晶自身，喻依他起相——緣生之相的基底，自體清淨、本身無過。第二面：那襯上去的染色、以及把所現之色執成真寶的那一念，喻遍計所執相——圓測說，這正是「依他起由我法分別、名言種子力故，雖在內識而似外現」，是言說習氣在依他起相上染出來、又被邪執當真的一層。第三面，也是最要緊的一面：這塊水晶「於常常時，於恒恒時」都「無有真實、無自性性」——它從不曾真是帝青、真是金；這『從不曾真是』的無實無性，正喻圓成實相。圓測一句道破：「頗胝迦寶喻依他起，無實帝青喻圓成實。」
所以三相不是三個各別的東西：寶、染、寶之『從不曾真是』，是同一塊寶上的三面。圓成實也就不在依他起之外——它就是這寶的本淨，是即於依他起上、那「無實帝青」的無有真實。經文「依他起相上，遍計所執相言說習氣，當知亦爾」，正把遍計所執相安立在依他起相之上；後論「依他起上遍計所執」之明文可與此作主題互讀，不據此宣稱單線直接依存。
三相互了知：立了三相，要做什麼
立了三相，是要拿來做工夫的。世尊接著說它們如何互相了知，而成立無相、雜染、清淨三法，又如何由此而斷染證淨——這才是三相的歸宿。
先是三句了知。菩薩若能在依他起相上如實了知遍計所執相，就能了知一切「無相」之法——因為遍計所執相自身無有真實，了知它便知其無相。若如實了知依他起相，就能了知一切「雜染」相法——因為緣生流轉（無明緣行乃至大苦聚）正是雜染所攝。若如實了知圓成實相，就能了知一切「清淨」相法——因為平等真如正是清淨之所顯。
接著是這一品真正的落點。菩薩若能在依他起相上如實了知無相之法，就能「斷滅」雜染相法；能斷雜染，就「證得」清淨相法。於是三相的了知，便接上了修證的次第：了知遍計之無相 → 斷依他之雜染 → 證圓成之清淨。本品重頌正從反面把這條路鎖死：「若不了知無相法，雜染相法不能斷；不斷雜染相法故，壞證微妙淨相法。」——了知是斷的因，斷是證的因；少了第一步，後兩步全垮。「於諸法相善巧」的菩薩，便是這樣由三相的如實了知，成就斷染證淨的善巧。
承衍與互讀
這一品所立三相義，可與後世唯識諸論逐項互讀。《攝大乘論》〈所知相分〉立三性、明依他起上遍計所執；圓測釋本品三相時逐句引攝論卷四會通。《辯中邊論》〈辯相品〉以虛妄分別、空性辨三性，可與本品三相對無相、雜染、清淨三法的了知次第互讀。《三十頌》第二十至二十五頌「由彼彼遍計，遍計種種物……依他起自性，分別緣所生……圓成實於彼，常遠離前性」，其三自性的定義與本品三相相應；圓測釋本品依他起，直引「依他起自性，分別緣所生」一頌。各論明文各有所在，不以《百法》總綱泛配本品，也不把轉依義移入此處。
Why this chapter is important scriptural material for the Consciousness-Only three natures
The myriad dharmas of the world differ a thousand and ten-thousand ways — by what reckoning, then, does one count as "skilled in the characteristics of dharmas"? At Root-of-Virtue's request, the World-Honoured One gathers their characteristics into the wholly-imagined, other-dependent, and perfectly-accomplished. The chapter is an important scriptural source for the later three-nature teaching; later works are compared only through their own explicit passages, not presented as a line-by-line single derivation.
Woncheuk divides the seven chapters of the sūtra's main exposition into three stretches: the first four chapters set forth the object to be contemplated; the next two distinguish the contemplating practice; the last one displays the fruit attained. The Chapter on the Marks of All Dharmas is fastened to the first stretch, "the object to be contemplated." And within "the object to be contemplated" there is a further division into the object as true-and-conventional and the object as natured-and-natureless; this chapter stands precisely at the first of the "object as natured-and-natureless," the "setting forth of the object of the three natures" — first establishing the three natures (that which has a nature), and then, in the next chapter, The Absence of Intrinsic Nature, establishing upon these three natures the three non-natures (that which is natureless). The natureless is established in dependence on the natured; therefore the three natures are set forth first, and the three non-natures spoken of after.
The first of the three marks: the wholly-imagined mark — the false mark of names and words
First, a question: a thing's name is not the thing itself; then the names and words we lay upon it — what standing do they really have?
The World-Honoured One answers this first mark by saying that it is "the establishing by names and words of the own-nature and distinctions of all dharmas, on even to the giving rise, in their train, to verbal expression." This is to say: with respect to all dharmas, one falsely establishes by names and words their own-nature, falsely establishes their distinctions, and so there arises in their train every kind of verbal expression. In other words, the wholly-imagined mark is not the true mark of the dharma itself, but a layer of marks established by names and words and reckoned-and-clung-to by discrimination — it is something "reckoned up." Woncheuk, glossing this mark, says it "raises the imagining in order to take hold of what is clung to": the point lies not in the imagining mind that does the reckoning, but in that layer of false marks which is clung to. This layer of marks arises upon the other-dependent mark by reason of the latent imprints of verbal expression (as the simile of the sphaṭika below displays), while in itself it is without reality and without own-nature.
The second of the three marks: the other-dependent mark — the conditionally-arisen mark
Again, a question: since no single dharma can be by itself and independently, what is the force that holds a dharma within "being"?
The World-Honoured One answers this second mark by saying that it is "the conditionally-arisen own-nature of all dharmas — this being, that is; this arising, that arises — namely, conditioned by ignorance, formations arise, on even to the amassing of the whole great mass of suffering." This is no dry formula: ignorance conditions formations, and formations condition consciousness, link drawing on link, turning forward in this way, on even to the amassing of the whole great mass of suffering — this is a living chain of turning-and-flowing, and it is the conditioned arising that the other-dependent mark takes in. What "dependent" means is precisely arising in dependence on the force of the host of conditions, unable to be by itself. Woncheuk, glossing it, says, "because it arises dependent-and-conditioned out of the seeds born of its own perfuming, it is named dependent-arisen" — it is born of the seeds (the self-perfuming) in dependence on conditions. This conditionally-arisen mark is the foundation on which the defiled and the pure alike rest: the wholly-imagined mark must arise upon it, and the perfectly-accomplished mark too must be displayed upon it, once the wholly-imagined is left behind.
The third of the three marks: the perfectly-accomplished mark — the suchness equal throughout, upon the other-dependent and apart from the wholly-imagined
A third question: once that layer of false name-mark is peeled away, what is left? Some other thing now arisen, or the same dharma seen truly?
The World-Honoured One answers this third mark by saying that it is "the suchness, equal throughout, of all dharmas," and says that the bodhisattva must, having for cause-and-condition "a valiant and vigorous striving" and "right attention and undistorted reflection," then be able to penetrate it; and having penetrated it, cultivate and gather it little by little, on even to supreme perfect awakening, where at last it is realized in its fullness. This is to say: the perfectly-accomplished mark is just the suchness, equal throughout, of all dharmas — not some other suchness standing apart from the dharmas, but the nature of equal reality displayed right upon the other-dependent mark once that layer of imagined false marks has been left behind. Woncheuk, glossing it, cites "because of its unchanging nature, and again because of its nature as the pure object … by reason of the supreme meaning it is named perfected," and also cites "the fully accomplished true nature of dharmas displayed by the two emptinesses is named perfected": it is full, accomplished, and real — the true nature of dharmas displayed by the two emptinesses (the emptiness of self and the emptiness of dharmas). What matters is this: the perfectly-accomplished does not lie outside the other-dependent — and the simile of the sphaṭika below sets out this relation most plainly of all.
The simile of the eye-disease: what the sick eye sees was never there at all
The World-Honoured One first displays the three marks by the simile of the eye-disease, and the force of this simile lies wholly in the string of things it lists.
It is like a man afflicted with an eye-disease: before his eyes there "appear" all manner of marks — hairs, a ring upon ring, bees and flies darting about, scattered sesame-seeds, on to clumps of blue, yellow, red, and white colour, each distinct, all vivid before him. Yet of these things, plainly not a single one is really there before his eyes; just because the eye is spoiled, they "appear."
This one appearing parts the three marks out. Look first at two layers: one layer is the eye-spoiling "affliction of the eye-disease" — the sickness within the eye, the root of the disorder; the other layer is the string of marks the sick eye makes "appear" — the hairs, the ring, the bees and flies — which float up, as though there, in train of the sickness. These two layers are not one thing: the sickness is the root that can disorder, that string of marks is the shadow disordered out of it. The World-Honoured One says: the distorted appearance produced by the eye-disease is a simile for the wholly-imagined mark (the falsely grasped mark); the various marks of the eye-disease are a simile for the other-dependent mark (the marks that, as though there, arise in train of the sickness). Look then at the third layer: if it be a man with clear eyes, free of the affliction of the eye-disease, then "the realm ranged over by the original nature of his clear eye" is a stretch of "undistorted realm" — not that he has changed for another pair of eyes and sees some other world, but the same stretch of realm, where, the sickness gone, there is no more disorder. This undistorted realm is a simile for the perfectly-accomplished mark.
There is here a hinge that the ancient masters take special care to point out: the eye-disease is itself plainly a dharma of causes-and-conditions — how then can it be taken as a simile for "the wholly-imagined"? Dunlun's Notes on the Yogācārabhūmi records Master Jing's explanation: "It does not take the eye-disease; the meaning is to show that, because of the eye-disease, one falsely sees the hair-ring — and this is the simile for the wholly-imagined." The drift of the simile lies not in the eye-disease as such, that cause-and-condition, but in this false seeing of "the hair-ring falsely seen because of the eye-disease": what is clung to is that falsely-seen hair-ring, and not the eye-disease. Pointed out thus, the difference among the three marks grows the plainer still: the false seeing (the wholly-imagined), the mark that is as though there (the other-dependent), the original realm apart from the false (the perfectly-accomplished) — sickness, shadow, original realm, three layers upon one and the same pair of eyes.
The simile of the sphaṭika-jewel: one jewel, seen on three faces
The World-Honoured One next, by the simile of the clear sphaṭika-jewel, displays the relation of the three marks most transparently of all. The sphaṭika-jewel (Woncheuk, citing Master Ying's Phonetics and Glosses, gives "here called water-jade, or said to be a white pearl"; Dunlun, citing the Master of the Three Baskets, "like a water-crystal white pearl, of no fixed colour") is just a lustrous, pure, colourless crystal.
Now look at this one clean crystal: lay a blue dye behind it, and it looks "like" a blue jewel, a great-blue jewel, those blue jewels; change the backing to a red one, and it looks "like" amber; change it to a green one, and it looks "like" marakata (the jewel that a green dye makes it look like); change it to a yellow one, and it looks "like" gold. Yet take it up and look closely — from first to last it is no more than that one clear crystal; when did it ever really turn into a blue jewel, turn into gold? And yet there are foolish men who wrongly grasp and cling, supposing it to be truly a blue jewel, truly gold, and so are deluded by it, disturbed by it.
The three marks are seen out in just this "seeming-to-be yet originally-not." The first face: that clean crystal in itself is a simile for the other-dependent mark — the foundation of the conditionally-arisen mark, its own substance pure, without fault in itself. The second face: the dye laid behind, and that one thought which grasps the colour that appears as a true jewel, is a simile for the wholly-imagined mark — this, as Woncheuk says, is precisely "the other-dependent mark, by the force of self-and-dharma discrimination and the seeds of names and words, appearing as though outward though it is within inner consciousness," a layer dyed up upon the other-dependent mark by the latent imprints of verbal expression and then taken for true by wrong clinging. The third face, and the most crucial: this crystal, "at all constant times," is "without reality, without own-nature" — it was never really a blue jewel, never really gold; this "never really," this absence of reality and of nature, is precisely a simile for the perfectly-accomplished mark. Woncheuk says it in a single stroke: "the sphaṭika-jewel is a simile for the other-dependent; the unreal blue jewel is a simile for the perfectly-accomplished."
So the three marks are not three separate things: the jewel, the dye, and the jewel's "never really" are three faces upon one and the same jewel. The perfectly-accomplished, then, does not lie outside the other-dependent — it is just this jewel's own purity, the absence of reality of that "unreal blue jewel," right upon the other-dependent. The scriptural words, "upon the other-dependent mark, the latent imprints of verbal expression for the wholly-imagined mark — know that it is just so," set the wholly-imagined mark precisely upon the other-dependent mark. Later passages on "the wholly-imagined upon the other-dependent" may be read thematically alongside this one; no single direct chain of dependence is asserted.
The three marks known one through another: now that the three marks are set up, what is to be done
The three marks are set up to be put to work. The World-Honoured One next sets forth how they are known one through another, so that the three dharmas — the markless, the defiled, and the pure — are established, and how thereby the defiled is cut off and the pure realized — and this is the very home to which the three marks return.
First, three lines of knowing. If the bodhisattva can, upon the other-dependent mark, know as it really is the wholly-imagined mark, then he can know all "markless" dharmas — for the wholly-imagined mark is in itself without reality, and to know it is to know its marklessness. If he knows as it really is the other-dependent mark, then he can know all "defiled"-marked dharmas — for the conditioned arising-and-flowing (ignorance conditioning the activities, on to the great mass of suffering) is precisely what the defiled takes in. If he knows as it really is the perfectly-accomplished mark, then he can know all "pure"-marked dharmas — for the suchness equal throughout is precisely what the pure displays.
Then comes this chapter's true point of landing. If the bodhisattva can, upon the other-dependent mark, know as it really is the markless dharma, then he can "cut off" the dharmas of defiled marks; and able to cut off the defiled, he can then "realize" the pure-marked dharmas. Thus the knowing of the three marks joins onto the order of cultivation-and-realization: to know the marklessness of the wholly-imagined → to cut off the defilement of the other-dependent → to realize the purity of the perfectly-accomplished. This chapter's repeated verse locks this road shut from the reverse side: "If one does not know the markless dharma, the dharma of defiled marks cannot be cut off; and because the dharma of defiled marks is not cut off, one ruins the realizing of the dharma of subtle, pure marks." — knowing is the cause of cutting off, cutting off is the cause of realizing; lacking the first step, the latter two collapse entire. The bodhisattva "skilled in the characteristics of dharmas" is just one who, by this knowing-as-it-really-is of the three marks, accomplishes the skill of cutting off the defiled and realizing the pure.
What the later tradition carries on
The three marks established in this chapter may be read point by point alongside later Consciousness-Only treatises. The Mahāyāna-saṃgraha's Division on the Characteristics of the Knowable establishes the three natures and the wholly-imagined upon the other-dependent; Woncheuk cites its fourth scroll while reconciling this chapter's three marks. The Madhyānta-vibhāga's Chapter Distinguishing the Characteristics distinguishes the three natures by false discrimination and emptiness, for comparison with this chapter's order of knowing the markless, defiled, and pure. Verses twenty through twenty-five of the Thirty Verses define the three natures in terms corresponding to this chapter; Woncheuk directly cites its line on the other-dependent nature arising from discrimination and conditions. The comparison is limited to these attested passages: the generic Hundred Dharmas outline is not made a warrant for this chapter, and transformation-of-basis is not imported into it.
考據Apparatus
本品立三相（遍計所執相·依他起相·圓成實相）——唯識三性之經源；後論只按明列段落作主題互讀。
一、科判定位
| 科判系統 | 此品之位 |
|---|---|
| 玄奘 T676 八品 | 第四 一切法相品（卷二首；〔T16 0693a05〕起，〔T16 0693c14〕重頌訖） |
| 圓測科文（X21n0369·主錨） | 聖教正說分 → 所觀境 → 有無性境 → 初「明三性境」〔X0203c09〕（品內先問後答；「前中有二：先法、後喻」〔X0251c04–07〕，問主德本） |
| 流支 T675 十一品 | 第七 聖者功德林菩薩問品（圓測列名） |
| 真諦《佛說解節經》T677 | 不涵蓋（圓測稱其四品「開勝義諦」〔X0179b04–05〕；此經完整對應 T676 品2，分為四品，只就整部《解深密經》而言屬部分譯本，無三性品） |
| 攝決擇分 T1579 | 卷七十六 攝決擇分中菩薩地之五（〔T30 0718c04–05〕「當知如解深密經中，德本菩薩…」品塊起，至〔0719b13〕重頌訖） |
圓測判全經正說分「七品攝為三段」，一切法相品繫於首段「所觀境」：
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369 X0203b19–23〕
〔題名異文：此科判行作「如來成所住事品」；T676 與本疏品題作「如來成所作事品」，兩形並錄。〕
復就「所觀境」分真俗、有無性，一切法相品正當「有無性境」之初「明三性境」：
「釋曰：第二正釋文。就所觀境自有二種：一真俗諦境，二有無性境。上來已釋真俗二境，自下當辨有無性境。初明有性即是三性，後說無性即三無性。於二品中依有立無，有性是本所以先明，無性是末故在後說。由斯理故，世親菩薩三十頌云：即依此三性，立彼三無性。」〔X21n0369 X0251a21–b02〕
品內圓測判「先問後答」，問主德本，正說復「先法後喻」：
「釋曰：自下第二對問正說，於中有二：初約所觀辨諸法相，後復次德本下約能觀人明善巧菩薩。前中有二：先法、後喻。法中有三：初標章舉數，次問答列名，後次第別釋。」〔X21n0369 X0251c04–c07〕
二、異譯·論中明引／同譯者平行對勘
本品要句之漢譯校本：玄奘 T676（底本）· 流支 T675（全本主對校）· 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯）。真諦《佛說解節經》T677、求那 T678／T679 不涵蓋本品，從闕（真諦《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本；求那二本當解深密最後二品〔品7·品8〕）。流支判此品為第七聖者功德林菩薩問品，問主作「功德林」（玄奘作「德本」），三相之名亦異（見下）。
句一 三相定義（遍計所執·依他起·圓成實）
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 謂諸法相略有三種，何等為三？一者、遍計所執相；二者、依他起相；三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。 | T16n0676 0693a15–22 |
| 流支 T675 | 功德林！一切法相有三種相。何等為三？所謂虛妄分別相、因緣相、第一義相。功德林！何者虛妄分別相？所謂名相所說法體，及種種相名、用義等。功德林！何者諸法因緣之相？所謂十二因緣，依此法生彼法，謂依無明緣行，乃至生大苦聚處。功德林！何者是諸法第一義相？所謂諸法真如之體。 | T16n0675 0669c16–24 |
| 攝決擇分 T1579 | 謂諸法相略有三種。何等為三？一者、遍計所執相，二者、依他起相，三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生。謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。 | T30n1579 0718c13–20 |
異文所繫：（甲）三相之名，玄奘／攝決擇分作「遍計所執相·依他起相·圓成實相」，流支作「虛妄分別相·因緣相·第一義相」（流支古譯，圓測會通之，見目四引「深密經云：虗妄分別相、因緣相、第一義相」）。（乙）依他起義，玄奘／攝決擇分作「緣生自性，則此有故彼有，此生故彼生，謂無明緣行」（緣生攝十二支），流支作「所謂十二因緣，依此法生彼法」（明標十二因緣）。（丙）玄奘／攝決擇分「則此有故彼有」之「則」，文同（攝決擇分作「則」，不作「即」）。
句二 頗胝迦寶喻要句
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像；由邪執取帝青、大青、末尼寶故，惑亂有情。…若與黃染色合，則似金像；由邪執取真金像故，惑亂有情。 | T16n0676 0693b02–b10 |
| 攝決擇分 T1579 | 譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青末尼寶像。由邪執取帝青、大青末尼寶故，惑亂有情。…若與黃染色合，則似金像。由邪執取真金像故，惑亂有情。 | T30n1579 0718c29–0719a08 |
| 流支 T675 | 譬如世間清淨琉璃置青色中，即因陀羅青色出大因陀羅摩尼寶光明…迷惑眾生以為實寶。…即彼清淨琉璃之體置黃色中，即出金色摩尼之寶光明現前，迷惑眾生以為金寶。 | T16n0675 0670a01–11 |
異文所繫：（甲）喻體之寶，玄奘／攝決擇分作「清淨頗胝迦寶」（sphaṭika），流支作「清淨琉璃」（圓測：「深密經云：清淨瑠璃者，譯家別故」〔X0255c11–12〕）。（乙）染色所似之寶，玄奘系作『帝青·大青·末尼／琥珀／末羅羯多／金』，流支作『因陀羅青·大因陀羅摩尼／赤波頭摩摩尼／綠色摩尼／金色摩尼』（流支以摩尼系，玄奘以末尼／末羅羯多系）。（丙）「琥珀」玄奘 T676 作「琥珀」，攝決擇分 T1579 作「虎珀」（同名異形之異文）。
句三 重頌
| 版本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T676 | 若不了知無相法，雜染相法不能斷；不斷雜染相法故，壞證微妙淨相法。不觀諸行眾過失，放逸過失害眾生；懈怠住法動法中，無有失壞可憐愍。 | T16n0676 0693c09–14 |
| 攝決擇分 T1579 | 若不了知無相法，雜染相法不能斷。不斷雜染相法故，壞證微妙淨相法。不觀諸行眾過失，放逸過失害眾生。懈怠住法動法中，無有失壞可憐愍。 | T30n1579 0719b10–13 |
| 流支 T675 | 如實知諸法，即捨染法相；捨染法相已，證於清淨法。不觀有為過、懈怠、放逸害，諸法常不動，離相名菩薩。 | T16n0675 0670b12–15 |
異文所繫：（甲）末句末字，玄奘 T676 作「可憐愍」；攝決擇分 T1579 藏經數位排印作「可憐愍」，其大正底本作『可懷愍』（校引麗藏 K15n0570 及 T16n0676 0693c14 改作「憐」）；又「可」字，攝決擇分宋元明宮本作「不憐愍」（同字異本之異文，並陳，不判）。（乙）流支 T675 偈詞全異：五字四句二聯（「如實知諸法…離相名菩薩」），不舉「無相法／雜染」對句，玄奘系七字四句則以『無相法↔雜染相法↔淨相法』三相層遞為偈骨。
三、唯識義之經據（眼）
本品明說三相之名、各相定義、互了知次第與三相喻；後論只按下列明確段落互讀。
（一）三相（＝三性）首據——〔T16n0676 0693a15–22〕本經以三相顯一切法相：
- 遍計所執相：「謂一切法名假安立自性差別，乃至為令隨起言說」（名假安立義）。
- 依他起相：「謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊」（緣生·攝十二支義）。
- 圓成實相：「謂一切法平等真如…諸菩薩眾勇猛精進為因緣故，如理作意，無倒思惟為因緣故，乃能通達」（平等真如·通達義）。
- → 攝大乘論〈所知相分〉三性 · 辯中邊論〈辯相品〉三性 · 三十頌 第二十至二十五頌三自性（「由彼彼遍計，遍計種種物…」）· 成唯識論卷八三性相攝、非一非異。
（二）三相互了知次第——〔T16n0676 0693b25–c01〕「若諸菩薩能於諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法；若諸菩薩如實了知依他起相，即能如實了知一切雜染相法；若諸菩薩如實了知圓成實相，即能如實了知一切清淨相法」：三相對無相·雜染·清淨三法，了知次第。→ 辯中邊論〈辯相品〉虛妄分別·空性之了知 · 成唯識論卷八三性相攝、非一非異。
（三）依他起上遍計所執相之言說習氣——〔T16n0676 0693b10–12〕「如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾」：遍計所執相依依他起相上之言說習氣而起。→ 攝大乘論〈所知相分〉「依他起上遍計所執」之建立 · 三十頌「依他起自性，分別緣所生」「由彼彼遍計，遍計種種物，此遍計所執，自性無所有」。
四、諸家異釋（古德·標宗）
藏經內現存古德源涉本品者二家：圓測《解深密經疏》（主·現存專疏主錨，疏本品三性·二喻完備）· 遁倫《瑜伽論記》（釋攝決擇分德本菩薩三性段，存景·泰·備諸師讀）。窺基《大乘法苑義林章》〈唯識義林第三〉所引《解深密》材料落於品3「唯識所現」〔T45n1861 0259a01–03〕與三性三無性總說〔0260c17–20〕，未引品4頗胝迦／眩瞖／三相定義句，從闕。
圓測《解深密經疏》X21n0369（主）
列三相通別名：
「釋曰：此即列名。然三相名，有通有別。言三相者，是其通名。三謂標數。相即體性，或相狀相，即六釋中帶數釋也。」〔X0251c15–17〕
釋三相·會通古譯（目⑤譯名所繫即出此）：
「言別名者，一者遍計所執。攝大乘論第四卷云：…意識遍計顛倒生相，故名遍計所執。…今言遍計所執者，舉遍計意取所執。」〔X0251c17–X0252a19〕
「深密經云：虗妄分別相、因緣相、第一義相。〔真諦三藏所翻諸論，分別性、依他性、真實性。楞伽經云：妄相自性、緣起自性、成自性者，譯家別故。〕」〔X0252a16–17〕
「二者依他起。攝大乘云：…從自薰習種子所生依他緣起故，名依他起。…故三十唯識云：依他起自性，分別緣所生。」〔X0252a19–b07〕
「三者圓成實性。攝大乘云：由無變異性故，又由清淨所緣性故，一切善法最勝性故，由最勝義名圓成實。…成唯識云：二空所顯圓滿成就諸法實性，名圓成實。」〔X0252b07–b22〕
釋頗胝迦寶四色喻·意喻三性（目⑥喻釋即出此）：
「釋曰：此下第二頗胝迦寶四色喻…此即第一青色相應喻。文有五節、義含四種、意喻三性。文五節者，一清淨頗胝迦者，依他起；二若與青染色合者，喻言說習氣，此明依他起與言說習氣合；三即似帝青大青等者，喻依他起由我法分別名言種子力故，雖在內識而似外現；四由耶執取帝青等者，此喻由邪執故執為實有；五惑亂有情者，此喻邪師將己所執惑亂有情令生實解。」〔X0255b19–c05〕
「言意三者，謂青染色合，乃至惑亂有情喻所執性，頗胝迦寶喻依他起，無實帝青喻圓成實。」〔X0255c07–09〕
遁倫《瑜伽論記》T42n1828（釋攝決擇分德本三性段）
遁倫釋攝決擇分卷76德本菩薩段，標「德本菩薩問三性之義」，存景·泰·備諸古德讀：
「自下大段第三明德本菩薩請問三性之義，故言於諸法相善巧。…釋中有六復次。初云諸法相者，有三。一、遍計；二、依他；三、圓成。」〔T42n1828 0773c05–10〕
釋眩翳喻（會通眩翳何以喻遍計所執）：
「第二復次約眩翳喻以明之，中景云：如眩翳過患，所執亦爾者，問，眩翳是因緣法，云何譬遍計所執耶？解云：不取眩翳，意明由眩翳故妄見毛輪譬遍計所執也。」〔T42n1828 0773c14–18〕
釋頗胝迦喻：
「第三復次中先舉頗胝迦喻次況法。前中，言頗胝迦者，三藏云：此處無名可翻，似水精白珠，無定色，與四色合，即似四色影像惑亂有情，邪心執實。」〔T42n1828 0774a14–18〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 古德音義所徵 | 唯識精確義 |
|---|---|---|---|
| 遍計所執（相）／ 虛妄分別相（流支）／ 分別性（真諦） | — | 圓測「今言遍計所執者，舉遍計意取所執」〔X0252a17–18〕；古德音寫無徵，從闕 | 名假安立自性差別、為令隨起言說（〔本經 0693a18〕）；遍計顛倒生相（圓測引攝論〔X0251c18–20〕） |
| 依他起（相）／ 因緣相（流支）／ 依他性（真諦） | — | 圓測「從自薰習種子所生依他緣起故，名依他起」〔X0252a22〕；古德音寫無徵，從闕 | 緣生自性，此有故彼有、此生故彼生，攝十二支（〔本經 0693a19–22〕） |
| 圓成實（相）／ 第一義相（流支）／ 真實性（真諦） | — | 圓測「由最勝義名圓成實」「二空所顯圓滿成就諸法實性」〔X0252b09·b13–14〕；古德音寫無徵，從闕 | 一切法平等真如，菩薩精進·如理作意·無倒思惟乃通達（〔本經 0693a22–24〕） |
| 頗胝迦（寶）／ 清淨琉璃（流支） | sphaṭika | 圓測「此出寶體，此處無名故不翻之。應師經音云：此云水玉，或云白珠」〔X0255c09–11〕；遁倫「三藏云：此處無名可翻，似水精白珠」〔T42n1828 0774a15–16〕 | 喻依他起相：自體清淨，與染色合似諸寶（〔本經 0693b02〕） |
| 末尼（寶） | maṇi | 圓測「末尼寶者，此云如意珠」〔X0255c18–19〕 | 喻所似之諸寶像（帝青·琥珀等） |
| 末羅羯多 | marakata | 圓測「末羅羯多此處無名，故不翻之。有說：此云煞色寶」〔X0256a07–09〕 | 綠染色所似之寶（〔本經 0693b07〕） |
| 眩瞖／眩翳 | — | 〔本經 T16n0676 0693a25〕；遁倫作「眩翳」〔T42n1828 0773c14〕；圓測作「眩翳」〔X0255a01〕 | 喻遍計所執相：如眩瞖人妄見髮毛輪等（圓測·遁倫：意取由眩瞖故妄見毛輪喻所執〔X0255a07–13〕） |
六、譬喻·修辭
（一）眩瞖喻——〔T16n0676 0693a25–b02〕「如眩瞖人眼中所有眩瞖過患，遍計所執相當知亦爾。如眩瞖人眩瞖眾相：或髮毛、輪、蜂蠅、巨勝，或復青、黃、赤、白等相差別現前；依他起相當知亦爾。如淨眼人遠離眼中眩瞖過患，即此淨眼本性所行無亂境界；圓成實相當知亦爾」：
- 喻體：眩瞖人之眼（過患／所見眾相）↔ 淨眼人之本境。
- 喻依：三相（遍計所執／依他起／圓成實）。
- 所顯唯識義：眩瞖過患喻遍計所執相（妄見），眩瞖眾相喻依他起相（似有），淨眼本境喻圓成實相（無亂）。
- 古德喻釋（遁倫錄景師）：「不取眩翳，意明由眩翳故妄見毛輪譬遍計所執也」〔T42n1828 0773c17–18〕。
（二）清淨頗胝迦寶喻——〔T16n0676 0693b02–b12〕「譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像…如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾」：
- 喻體：清淨頗胝迦寶（自體清淨）與青·赤·綠·黃四染色合，似帝青·琥珀·末羅羯多·金等寶。
- 喻依：依他起相（頗胝迦寶）／遍計所執相（染色所似之諸寶·邪執）／圓成實相（無有真實·無自性性）。
- 所顯唯識義：依他起相上由言說習氣現遍計所執相，邪執取之惑亂有情；其於恒時無有真實·無自性性即圓成實相。
- 古德喻釋（圓測）：「清淨頗胝迦者，依他起；…即似帝青大青等者，喻依他起由我法分別名言種子力故，雖在內識而似外現…頗胝迦寶喻依他起，無實帝青喻圓成實」〔X0255b22–c09〕。
七、互讀
以下只列與本品三相（三性）義有明確段落或可核主題關係者：
- 攝大乘論〈所知相分〉：三性之建立、依他起上遍計所執——可與本品三相、言說習氣互讀。圓測釋本品三相逐句引攝論卷四會通〔X0251c18–X0252b14〕。
- 辯中邊論〈辯相品〉：虛妄分別·空性·三性，可與本品三相對無相、雜染、清淨三法之了知次第互讀；不作直接依存主張。
- 三十頌 第二十至二十五頌：「由彼彼遍計，遍計種種物…依他起自性，分別緣所生…圓成實於彼，常遠離前性」——可與本品三相定義對讀。圓測釋本品依他起即引「三十唯識云：依他起自性，分別緣所生」〔X0252b05–06〕。
互讀為主題指引；只有條目明列之藏經號與行號才作來源主張。
八、校本定位
- 玄奘 T676（底本）：一切法相品〔T16n0676 0693a05〕起—〔0693c14〕重頌訖。三相定義 0693a15–22 · 眩瞖喻 0693a25–b02 · 頗胝迦喻 0693b02–b10 · 互了知次第 0693b25–c01 · 重頌 0693c09–14。
- 流支 T675（全本主對校）：第七聖者功德林菩薩問品〔T16n0675 0669c05〕起。三相定義 0669c16–24 · 眼瞖喻 0669c24–0670a01 · 琉璃喻 0670a01–17 · 偈 0670b12–15。問主作「功德林」，三相作『虛妄分別·因緣·第一義』。
- 攝決擇分 T1579（論中明引／同譯者平行·《瑜伽師地論》署彌勒菩薩說、玄奘譯）：卷七十六〔T30n1579 0718c04–05〕「當知如解深密經中，德本菩薩…」起—眩瞖喻 0718c23–29 · 頗胝迦喻 0718c29–0719a18 · 重頌 0719b10–13。
- 圓測 X0369（主·專疏）：一切法相品釋〔X21n0369 X0251a03〕起。大科 X0203b19–23 · 真俗有無性判 X0251a21–b02 · 正說科 X0251c04–07 · 三相釋 X0251c15–X0252b22 · 眩翳喻 X0255a03–b15 · 頗胝迦喻 X0255b19–X0256b10 · 寶名此云 X0255c09–X0256a09。
- 遁倫 T1828：德本三性段釋〔T42n1828 0773c05〕起—眩翳喻 0773c14–18 · 頗胝迦喻 0774a14–24。
- 窺基 T1861：〈唯識義林第三〉所引《解深密》材料落於品3「唯識所現」〔0259a01–03〕與三性三無性總說〔0260c17–20〕，不涵蓋品4三相·二喻，從闕。
- 真諦《佛說解節經》T677 · 求那 T678／T679：不涵蓋本品，從闕（真諦《佛說解節經》完整對應 T676 品2，分為四品；只就整部《解深密經》而言屬部分譯本；求那二本當解深密最後二品）。
This chapter establishes the three marks (the wholly-imagined, other-dependent, and perfectly-accomplished), a scriptural source for the three natures of Consciousness-Only; later works are compared only through passages explicitly identified below.
I. Doctrinal-structural placement (科判定位)
| Structural system | Position of this chapter |
|---|---|
| Xuanzang T676, eight-chapter scheme | Fourth, the chapter “The Marks of All Dharmas” (一切法相品; opening scroll two; beginning at 〔T16 0693a05〕, ending with the recapitulating verse at 〔T16 0693c14〕) |
| Woncheuk's structural outline (X21n0369 · primary anchor) | The Section of the Holy Teaching's Right Exposition → the object to be contemplated → the object as having or lacking nature → the first, "setting forth the object as the three natures" (聖教正說分 → 所觀境 → 有無性境 → 初「明三性境」) 〔X0203c09〕; within the chapter, the question precedes the answer, and 「前中有二：先法、後喻」 ["in the former there are two: first the dharma, then the simile"] 〔X0251c04–07〕, the questioner being Root-of-Virtue (德本) |
| Bodhiruci T675, eleven-chapter scheme | Seventh, the Chapter of the Bodhisattva Forest of Virtue's Questions (第七 聖者功德林菩薩問品; so listed by Woncheuk) |
| Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 | Not covered (Woncheuk says its four chapters "open out the ultimate truth" 〔X0179b04–05〕; the text is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; it has no three-natures chapter) |
| Saṃdhinirmocana-section T1579 (攝決擇分) | Scroll 76, the fifth part of the Bodhisattva-stage within the Section that Settles the Meaning (卷七十六 攝決擇分中菩薩地之五; the chapter-block opens at 〔T30 0718c04–05〕 "當知如解深密經中，德本菩薩…" and runs to the recapitulating verse at 〔0719b13〕) |
Woncheuk judges the whole sūtra's Section of Right Exposition to be "seven chapters gathered into three stretches," with the chapter “The Marks of All Dharmas” belonging to the first stretch, "the object to be contemplated":
「自下第二聖教正說分。於此分中有其七品攝為三段：初有四品明所觀境〔勝義諦相品、心意識相品、一切法相品、無自性相品〕，次有二品辨能觀行〔分別瑜伽品、地波羅蜜多品〕，後有一品顯所得果〔如來成所住事品〕。」〔X21n0369 X0203b19–23〕
Title variant: this outline line reads 「如來成所住事品」; T676 and the chapter heading in this commentary read 「如來成所作事品」. Both forms are recorded as transmitted.
[From here, second, the Section of the Holy Teaching's Right Exposition. Within this section there are seven chapters gathered into three stretches: first, four chapters set forth the object to be contemplated 〔the chapter “The Mark of Ultimate Truth”, the chapter “The Marks of Mind, Manas, and Consciousness”, the chapter “The Marks of All Dharmas”, the chapter “The Absence of Intrinsic Nature”〕; next, two chapters distinguish the contemplating practice 〔the chapter “The Yoga of Discernment”, the chapter “The Grounds and the Perfections”〕; last, one chapter displays the fruit attained 〔the chapter “The Tathāgata's Accomplishment of What Is to Be Done”〕.]
Dividing "the object to be contemplated" further into true-and-conventional and having-or-lacking-nature, the chapter “The Marks of All Dharmas” stands precisely at the first position of "the object as having or lacking nature," namely "setting forth the object as the three natures":
「釋曰：第二正釋文。就所觀境自有二種：一真俗諦境，二有無性境。上來已釋真俗二境，自下當辨有無性境。初明有性即是三性，後說無性即三無性。於二品中依有立無，有性是本所以先明，無性是末故在後說。由斯理故，世親菩薩三十頌云：即依此三性，立彼三無性。」〔X21n0369 X0251a21–b02〕
[Commentary: Second, the right explanation of the text. As to the object to be contemplated, there are of itself two kinds: first, the object as the true-and-conventional truths; second, the object as having or lacking nature. The two objects of true-and-conventional having already been explained above, from here on the object as having or lacking nature is to be distinguished. The first sets forth having-nature, which is precisely the three natures; the latter sets forth lacking-nature, which is precisely the three non-natures. In the two chapters, lacking is established in dependence on having: having-nature is the root, and so is set forth first; lacking-nature is the branch, and so is stated afterward. By this principle the bodhisattva Vasubandhu's Thirty Verses says: "Precisely in dependence on these three natures are those three non-natures established."]
Within the chapter Woncheuk judges it to be "first the question, then the answer," the questioner being Root-of-Virtue, and the right exposition is further "first the dharma, then the simile":
「釋曰：自下第二對問正說，於中有二：初約所觀辨諸法相，後復次德本下約能觀人明善巧菩薩。前中有二：先法、後喻。法中有三：初標章舉數，次問答列名，後次第別釋。」〔X21n0369 X0251c04–c07〕
[Commentary: From here, second, the right exposition responding to the question, wherein there are two: first, with respect to the object contemplated, it distinguishes the characteristics of dharmas; afterward, from "Furthermore, Root-of-Virtue…" onward, with respect to the contemplating person, it sets forth the skilled bodhisattva. Within the former there are two: first the dharma, then the simile. Within the dharma there are three: first, marking the section and raising the number; next, the question-and-answer listing the names; last, the explanation of each in order.]
II. Cross-translation and explicit treatise quotation / same-translator parallel (異譯·論中明引／同譯者平行對勘)
The Chinese collation-witnesses for the key sentences of this chapter: Xuanzang T676 (base text) · Bodhiruci T675 (the full-text primary cross-collation) · the Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel, the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang). Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 and Guṇabhadra T678/T679 do not cover this chapter and are left blank (Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; Guṇabhadra's two texts correspond to the last two chapters of the Saṃdhinirmocana 〔Ch. 7 · Ch. 8〕). Bodhiruci judges this chapter to be the Seventh, the Chapter of the Bodhisattva Forest of Virtue's Questions, with the questioner rendered 功德林 (where Xuanzang has 德本), and the names of the three marks too differing (see below).
Sentence 1 — Definition of the three marks (the wholly-imagined · the other-dependent · the perfectly-accomplished)
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 謂諸法相略有三種，何等為三？一者、遍計所執相；二者、依他起相；三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。 | T16n0676 0693a15–22 |
| Bodhiruci T675 | 功德林！一切法相有三種相。何等為三？所謂虛妄分別相、因緣相、第一義相。功德林！何者虛妄分別相？所謂名相所說法體，及種種相名、用義等。功德林！何者諸法因緣之相？所謂十二因緣，依此法生彼法，謂依無明緣行，乃至生大苦聚處。功德林！何者是諸法第一義相？所謂諸法真如之體。 | T16n0675 0669c16–24 |
| Saṃdhinirmocana-section T1579 | 謂諸法相略有三種。何等為三？一者、遍計所執相，二者、依他起相，三者、圓成實相。云何諸法遍計所執相？謂一切法名假安立自性差別，乃至為令隨起言說。云何諸法依他起相？謂一切法緣生自性，則此有故彼有，此生故彼生。謂無明緣行，乃至招集純大苦蘊。云何諸法圓成實相？謂一切法平等真如。 | T30n1579 0718c13–20 |
English of the base text (Xuanzang T676): "The characteristics of dharmas, told in brief, are of three kinds. Which three? The first is the wholly-imagined mark; the second is the other-dependent mark; the third is the perfectly-accomplished mark. What is the wholly-imagined mark of dharmas? It is, with respect to all dharmas, the establishing by names and words of their own-nature and their distinctions, on even to the giving rise, in their train, to verbal expression. What is the other-dependent mark of dharmas? It is the conditionally-arisen own-nature of all dharmas — that is, this being, that is; this arising, that arises — namely, conditioned by ignorance, formations arise, on even to the amassing of the whole great mass of suffering. What is the perfectly-accomplished mark of dharmas? It is the suchness, equal throughout, of all dharmas."
Variant-significance: (a) For the names of the three marks, Xuanzang / the Saṃdhinirmocana-section write 遍計所執相·依他起相·圓成實相 [the wholly-imagined mark · the other-dependent mark · the perfectly-accomplished mark], Bodhiruci writes 虛妄分別相·因緣相·第一義相 [the false-discrimination character · the cause-and-condition character · the ultimate-meaning character] (Bodhiruci's old rendering, which Woncheuk reconciles — see the citation under Heading IV: 「深密經云：虗妄分別相、因緣相、第一義相」). (b) For the meaning of the other-dependent, Xuanzang / the Saṃdhinirmocana-section write 緣生自性，則此有故彼有，此生故彼生，謂無明緣行 ["the conditionally-arisen own-nature; this being, that is; this arising, that arises; namely, conditioned by ignorance, formations arise"] (the conditionally-arisen, comprising the twelve limbs), Bodhiruci writes 所謂十二因緣，依此法生彼法 ["that is, the twelve links of dependent arising; in dependence on this dharma that dharma arises"] (naming the twelve links of dependent arising outright). (c) Xuanzang / the Saṃdhinirmocana-section's 「則此有故彼有」 — the wording agrees (the Saṃdhinirmocana-section writes 則, not 即).
Sentence 2 — The key sentence of the sphaṭika-jewel simile
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像；由邪執取帝青、大青、末尼寶故，惑亂有情。…若與黃染色合，則似金像；由邪執取真金像故，惑亂有情。 | T16n0676 0693b02–b10 |
| Saṃdhinirmocana-section T1579 | 譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青末尼寶像。由邪執取帝青、大青末尼寶故，惑亂有情。…若與黃染色合，則似金像。由邪執取真金像故，惑亂有情。 | T30n1579 0718c29–0719a08 |
| Bodhiruci T675 | 譬如世間清淨琉璃置青色中，即因陀羅青色出大因陀羅摩尼寶光明…迷惑眾生以為實寶。…即彼清淨琉璃之體置黃色中，即出金色摩尼之寶光明現前，迷惑眾生以為金寶。 | T16n0675 0670a01–11 |
English of the base text (Xuanzang T676): "It is like a clear sphaṭika-jewel: if it be joined with a blue dye, then it looks like the image of a blue jewel, a great-blue jewel, or some other maṇi-jewel; and because there are those who wrongly grasp and cling to it as a blue jewel, a great-blue jewel, or some other maṇi-jewel, they are deluded and disturbed, those beings.… If it be joined with a yellow dye, then it looks like the image of gold; and because there are those who wrongly grasp and cling to it as true gold, they are deluded and disturbed, those beings."
Variant-significance: (a) For the figure's jewel, Xuanzang / the Saṃdhinirmocana-section write 清淨頗胝迦寶 [the clear sphaṭika-jewel] (sphaṭika), Bodhiruci writes 清淨琉璃 [clear lapis/beryl] (Woncheuk: 「深密經云：清淨瑠璃者，譯家別故」 ["that the Saṃdhinirmocana says 'clear lapis' is because the translators differ"] 〔X0255c11–12〕). (b) For the jewels that the dyes make it resemble, Xuanzang's line writes 帝青·大青·末尼／琥珀／末羅羯多／金 [blue jewel · great-blue jewel · maṇi / amber / marakata / gold], Bodhiruci writes 因陀羅青·大因陀羅摩尼／赤波頭摩摩尼／綠色摩尼／金色摩尼 [indra-blue · great-indra-maṇi / red-padma-maṇi / green maṇi / gold-coloured maṇi] (Bodhiruci uses the 摩尼 [maṇi] series, Xuanzang the 末尼／末羅羯多 [maṇi / marakata] series). (c) For "amber," Xuanzang T676 writes 琥珀, the Saṃdhinirmocana-section T1579 writes 虎珀 (the same name, a variant graphic form).
Sentence 3 — The recapitulating verse
| Witness | Verbatim | Locus |
|---|---|---|
| Xuanzang T676 | 若不了知無相法，雜染相法不能斷；不斷雜染相法故，壞證微妙淨相法。不觀諸行眾過失，放逸過失害眾生；懈怠住法動法中，無有失壞可憐愍。 | T16n0676 0693c09–14 |
| Saṃdhinirmocana-section T1579 | 若不了知無相法，雜染相法不能斷。不斷雜染相法故，壞證微妙淨相法。不觀諸行眾過失，放逸過失害眾生。懈怠住法動法中，無有失壞可憐愍。 | T30n1579 0719b10–13 |
| Bodhiruci T675 | 如實知諸法，即捨染法相；捨染法相已，證於清淨法。不觀有為過、懈怠、放逸害，諸法常不動，離相名菩薩。 | T16n0675 0670b12–15 |
English of the base text (Xuanzang T676): "If one does not know the markless dharma, the dharma of defiled marks cannot be cut off; and because the dharma of defiled marks is not cut off, one ruins the realizing of the dharma of subtle, pure marks. Not observing the manifold faults of the activities, this fault of heedlessness harms beings; abiding slothfully in the dharma of turning-and-stirring birth-and-death — such ruin is truly to be pitied."
Variant-significance: (a) For the last graph of the last line, Xuanzang T676 writes 可憐愍 [truly to be pitied]; the Saṃdhinirmocana-section T1579, in the digital typeset of the canon, writes 可憐愍, while its Taishō base manuscript writes 可懷愍 (the collation, citing the Korean canon K15n0570 and T16n0676 0693c14, emends it to 憐); again, for the 可 graph, the Song, Yuan, Ming, and Palace editions of the Saṃdhinirmocana-section write 不憐愍 (a variant of the same passage in different editions, set forth side by side, with no adjudication). (b) Bodhiruci T675's verse-wording is wholly different: five-graph lines, four lines, two couplets (「如實知諸法…離相名菩薩」), and it does not raise the 無相法／雜染 ["markless dharma / defiled"] paired lines; the Xuanzang line, seven graphs to a line, four lines, takes the threefold tiering 無相法↔雜染相法↔淨相法 ["markless dharma ↔ defiled-marks dharma ↔ pure-marks dharma"] for the bone of the verse.
III. The Yogācāra doctrinal warrant (唯識義之經據 · the eye)
The chapter explicitly gives the names and definitions of the three marks, their order of knowing, and their similes. Later works are compared only through the passages identified below.
(i) The first warrant for the three marks (= the three natures) — 〔T16n0676 0693a15–22〕 this sūtra displays the characteristics of all dharmas through the three marks:
- the wholly-imagined mark: 「謂一切法名假安立自性差別，乃至為令隨起言說」 ["it is, with respect to all dharmas, the establishing by names and words of their own-nature and their distinctions, on even to the giving rise, in their train, to verbal expression"] (the meaning of the establishing by names and words).
- the other-dependent mark: 「謂一切法緣生自性，則此有故彼有，此生故彼生，謂無明緣行，乃至招集純大苦蘊」 ["it is the conditionally-arisen own-nature of all dharmas; this being, that is; this arising, that arises; namely, conditioned by ignorance, formations arise, on even to the amassing of the whole great mass of suffering"] (the meaning of the conditionally-arisen · comprising the twelve limbs).
- the perfectly-accomplished mark: 「謂一切法平等真如…諸菩薩眾勇猛精進為因緣故，如理作意，無倒思惟為因緣故，乃能通達」 ["it is the suchness, equal throughout, of all dharmas… and it is, having for their cause-and-condition the bodhisattvas' valiant and vigorous striving, having for their cause-and-condition right attention and undistorted reflection, that they are then able to penetrate it"] (the meaning of the suchness equal throughout · of penetration).
- → Mahāyāna-saṃgraha, Division on the Characteristics of the Knowable, the three natures · Madhyānta-vibhāga, Chapter Distinguishing the Characteristics, the three natures · Thirty Verses, verses 20–25, the three self-natures (「由彼彼遍計，遍計種種物…」 ["by this and that imagining, imagining every sort of thing…"]) · Cheng Weishi Lun, scroll 8, the three natures' inclusion and their being neither one nor other.
(ii) The order in which the three marks are known one through another — 〔T16n0676 0693b25–c01〕 「若諸菩薩能於諸法依他起相上，如實了知遍計所執相，即能如實了知一切無相之法；若諸菩薩如實了知依他起相，即能如實了知一切雜染相法；若諸菩薩如實了知圓成實相，即能如實了知一切清淨相法」 ["if the bodhisattvas can, upon the other-dependent mark of dharmas, know as it really is the wholly-imagined mark, then they can know as it really is all markless dharmas; if the bodhisattvas know as it really is the other-dependent mark, then they can know as it really is all dharmas of defiled marks; if the bodhisattvas know as it really is the perfectly-accomplished mark, then they can know as it really is all dharmas of pure marks"]: the three marks set against the three dharmas of markless · defiled · pure, in the order of their knowing. → Madhyānta-vibhāga, Chapter Distinguishing the Characteristics, the knowing of false-discrimination and emptiness · Cheng Weishi Lun, scroll 8, the three natures' inclusion and their being neither one nor other.
(iii) The latent imprints of verbal expression for the wholly-imagined mark, present upon the other-dependent mark — 〔T16n0676 0693b10–12〕 「如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾」 ["just as the dyes that are joined upon that clear sphaṭika-jewel, so too — be it known — are the latent imprints of verbal expression for the wholly-imagined mark, present upon the other-dependent mark"]: the wholly-imagined mark arises by reason of the latent imprints of verbal expression present upon the other-dependent mark. → Mahāyāna-saṃgraha, Division on the Characteristics of the Knowable, the establishing of "the wholly-imagined upon the other-dependent" · Thirty Verses 「依他起自性，分別緣所生」「由彼彼遍計，遍計種種物，此遍計所執，自性無所有」 ["the other-dependent own-nature is born of discrimination and conditions"; "by this and that imagining, imagining every sort of thing — this thing imagined and grasped has no own-nature at all"].
IV. The ancient masters' readings (諸家異釋 · 古德 · marking the lineage)
Two surviving 古德 sources within the canon bear on this chapter: Woncheuk's Commentary on the Saṃdhinirmocana-sūtra (圓測《解深密經疏》 · the principal extant dedicated commentary, glossing this chapter's three natures and two similes in full) · Dunlun's Notes on the Yogācārabhūmi (遁倫《瑜伽論記》 · glossing the three-natures passage of Bodhisattva Root-of-Virtue in the Saṃdhinirmocana-section, preserving the readings of Masters Jǐng, Tài, and Bèi). Kuiji's Forest of Categories of the Mahāyāna Dharma-Garden (窺基《大乘法苑義林章》), in the formal 〈Forest of Categories of Consciousness-Only, Third〉 (唯識義林第三), cites Chapter 3's consciousness-only line 〔T45n1861 0259a01–03〕 and gives a general account of the three natures and three non-natures 〔0260c17–20〕, but does not cite Chapter 4's sphaṭika / eye-disease / three-mark defining sentences; left blank.
Woncheuk, Commentary on the Saṃdhinirmocana-sūtra X21n0369 (primary)
Listing the general and particular names of the three marks:
「釋曰：此即列名。然三相名，有通有別。言三相者，是其通名。三謂標數。相即體性，或相狀相，即六釋中帶數釋也。」〔X0251c15–17〕
[Commentary: This is the listing of the names. Now the names of the three marks have a general and a particular. To say "the three marks" is their general name. "Three" marks the number. "Mark" is essential-nature, or the mark of marks-and-aspect — which is, among the six-fold compounds, the number-bearing compound.]
Explaining the three marks · reconciling the old translation (the term-comparison under Heading V comes precisely from here):
「言別名者，一者遍計所執。攝大乘論第四卷云：…意識遍計顛倒生相，故名遍計所執。…今言遍計所執者，舉遍計意取所執。」〔X0251c17–X0252a19〕
[As for the particular names: the first is the imagined-and-grasped [the wholly-imagined mark]. The fourth scroll of the Mahāyāna-saṃgraha says: …the mind-consciousness, imagining, gives rise to the character of inversion, and so it is called the imagined-and-grasped. …Now in saying "the imagined-and-grasped," one raises the imagining-mind in order to take that which is grasped.]
「深密經云：虗妄分別相、因緣相、第一義相。〔真諦三藏所翻諸論，分別性、依他性、真實性。楞伽經云：妄相自性、緣起自性、成自性者，譯家別故。〕」〔X0252a16–17〕
[The Saṃdhinirmocana says: the false-discrimination character, the cause-and-condition character, the ultimate-meaning character. 〔In the various treatises translated by the Master of the Three Baskets Paramārtha: the discriminated nature, the dependent nature, the real nature. The Laṅkāvatāra says: the false-mark own-nature, the dependent-arising own-nature, the perfected own-nature — because the translators differ.〕]
「二者依他起。攝大乘云：…從自薰習種子所生依他緣起故，名依他起。…故三十唯識云：依他起自性，分別緣所生。」〔X0252a19–b07〕
[The second is the other-dependent. The Mahāyāna-saṃgraha says: …because it is born of the seeds of its own perfuming, in dependence-and-arising, it is called the other-dependent. …Therefore the Thirty Verses of Consciousness-Only says: "the other-dependent own-nature is born of discrimination and conditions."]
「三者圓成實性。攝大乘云：由無變異性故，又由清淨所緣性故，一切善法最勝性故，由最勝義名圓成實。…成唯識云：二空所顯圓滿成就諸法實性，名圓成實。」〔X0252b07–b22〕
[The third is the perfectly-accomplished nature. The Mahāyāna-saṃgraha says: because of its unchanging nature, and again because of its pure-object nature, and because it is the most excellent nature among all good dharmas — by the most-excellent meaning it is named the perfectly-accomplished. …The Cheng Weishi Lun says: the full and complete real nature of dharmas displayed by the two emptinesses is named the perfectly-accomplished.]
Explaining the four-colour simile of the sphaṭika-jewel · the simile's intent toward the three natures (the simile-gloss under Heading VI comes precisely from here):
「釋曰：此下第二頗胝迦寶四色喻…此即第一青色相應喻。文有五節、義含四種、意喻三性。文五節者，一清淨頗胝迦者，依他起；二若與青染色合者，喻言說習氣，此明依他起與言說習氣合；三即似帝青大青等者，喻依他起由我法分別名言種子力故，雖在內識而似外現；四由耶執取帝青等者，此喻由邪執故執為實有；五惑亂有情者，此喻邪師將己所執惑亂有情令生實解。」〔X0255b19–c05〕
[Commentary: From here, second, the four-colour simile of the sphaṭika-jewel… This is the first, the simile of correspondence with the blue colour. The text has five members, the meaning holds four kinds, and the intent is a simile for the three natures. As for the text's five members: first, "the clear sphaṭika" is the other-dependent; second, "if it be joined with a blue dye" is a simile for the latent imprints of verbal expression — this shows the other-dependent's being joined with the latent imprints of verbal expression; third, "then it looks like a blue jewel, a great-blue jewel, and so on" is a simile for the other-dependent's, by the force of the seeds of names-and-words discriminating self and dharmas, though within the inner consciousness yet appearing as if outward; fourth, "because they wrongly grasp and cling to it as a blue jewel, and so on" is a simile for grasping it as truly existent by reason of wrong clinging; fifth, "they delude and disturb beings" is a simile for the wrong teacher's taking what he himself has grasped to delude and disturb beings, making them give rise to a notion of reality.]
「言意三者，謂青染色合，乃至惑亂有情喻所執性，頗胝迦寶喻依他起，無實帝青喻圓成實。」〔X0255c07–09〕
[As for the intent's three: that is, "joined with a blue dye," on even to "deluding and disturbing beings," is a simile for the grasped-at nature; "the sphaṭika-jewel" is a simile for the other-dependent; "the unreal blue jewel" is a simile for the perfectly-accomplished.]
Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the Root-of-Virtue three-natures passage of the Saṃdhinirmocana-section)
Dunlun, glossing the Bodhisattva Root-of-Virtue passage of scroll 76 of the Saṃdhinirmocana-section, marks "Bodhisattva Root-of-Virtue asks the meaning of the three natures," preserving the readings of the ancient masters Jǐng, Tài, and Bèi:
「自下大段第三明德本菩薩請問三性之義，故言於諸法相善巧。…釋中有六復次。初云諸法相者，有三。一、遍計；二、依他；三、圓成。」〔T42n1828 0773c05–10〕
[From here, the great third division sets forth Bodhisattva Root-of-Virtue's asking the meaning of the three natures, and so it says "skilled in the characteristics of dharmas." …Within the explanation there are six "furthermores." The first says: the characteristics of dharmas are three — first, the wholly-imagined; second, the other-dependent; third, the perfectly-accomplished.]
Glossing the eye-disease simile (reconciling how the eye-disease can be a simile for the wholly-imagined mark):
「第二復次約眩翳喻以明之，中景云：如眩翳過患，所執亦爾者，問，眩翳是因緣法，云何譬遍計所執耶？解云：不取眩翳，意明由眩翳故妄見毛輪譬遍計所執也。」〔T42n1828 0773c14–18〕
[The second "furthermore" sets it forth by the eye-disease simile; within it Master Jǐng says: "Just as the affliction of the eye-disease, so too the grasped." Question: the eye-disease is a cause-and-condition dharma; how can it be a simile for the imagined-and-grasped? Answer: one does not take the eye-disease [itself]; the intent is to show that, because of the eye-disease, one falsely sees the hair-ring — and this is the simile for the imagined-and-grasped.]
Glossing the sphaṭika simile:
「第三復次中先舉頗胝迦喻次況法。前中，言頗胝迦者，三藏云：此處無名可翻，似水精白珠，無定色，與四色合，即似四色影像惑亂有情，邪心執實。」〔T42n1828 0774a14–18〕
[Within the third "furthermore," first the sphaṭika simile is raised, then the dharma is likened to it. In the former, as for "sphaṭika," the Master of the Three Baskets says: here there is no name by which to translate it; it resembles a white pearl of rock-crystal, of no fixed colour, and joined with the four colours it then resembles the images of the four colours, deluding and disturbing beings, who with a wrong mind grasp it as real.]
V. Terms (術語)
| Chinese | 古德-transmitted Sanskrit (Roman · pronunciation aid) | 古德 sound-and-sense attested | Precise Consciousness-Only meaning |
|---|---|---|---|
| 遍計所執（相）/ 虛妄分別相（Bodhiruci）/ 分別性（Paramārtha）[the wholly-imagined mark / the false-discrimination character / the discriminated nature] | — | Woncheuk 「今言遍計所執者，舉遍計意取所執」 ["now in saying 'the imagined-and-grasped,' one raises the imagining-mind in order to take that which is grasped"] 〔X0252a17–18〕; no 古德 transliteration is attested, left blank | The establishing by names and words of own-nature and distinctions, the giving rise in their train to verbal expression (〔this sūtra 0693a18〕); the imagining gives rise to the character of inversion (Woncheuk citing the Saṃgraha 〔X0251c18–20〕) |
| 依他起（相）/ 因緣相（Bodhiruci）/ 依他性（Paramārtha）[the other-dependent mark / the cause-and-condition character / the dependent nature] | — | Woncheuk 「從自薰習種子所生依他緣起故，名依他起」 ["because it is born of the seeds of its own perfuming, in dependence-and-arising, it is called the other-dependent"] 〔X0252a22〕; no 古德 transliteration attested, left blank | The conditionally-arisen own-nature; this being, that is; this arising, that arises; comprising the twelve limbs (〔this sūtra 0693a19–22〕) |
| 圓成實（相）/ 第一義相（Bodhiruci）/ 真實性（Paramārtha）[the perfectly-accomplished mark / the ultimate-meaning character / the real nature] | — | Woncheuk 「由最勝義名圓成實」「二空所顯圓滿成就諸法實性」 ["by the most-excellent meaning it is named the perfectly-accomplished"; "the full and complete real nature of dharmas displayed by the two emptinesses"] 〔X0252b09·b13–14〕; no 古德 transliteration attested, left blank | The suchness, equal throughout, of all dharmas; the bodhisattva, by striving · right attention · undistorted reflection, then penetrates it (〔this sūtra 0693a22–24〕) |
| 頗胝迦（寶）/ 清淨琉璃（Bodhiruci）[the sphaṭika-jewel / clear lapis] | sphaṭika | Woncheuk 「此出寶體，此處無名故不翻之。應師經音云：此云水玉，或云白珠」 ["this sets forth the jewel's substance; here there is no name, so it is not translated. Master Yìng's Sounds of the Scriptures says: here 'water-jade,' or 'white pearl'"] 〔X0255c09–11〕; Dunlun 「三藏云：此處無名可翻，似水精白珠」 ["the Master of the Three Baskets says: here there is no name by which to translate it; it resembles a white pearl of rock-crystal"] 〔T42n1828 0774a15–16〕 | A simile for the other-dependent mark: clear in its own substance, joined with the dyes it resembles the various jewels (〔this sūtra 0693b02〕) |
| 末尼（寶）[maṇi-jewel] | maṇi | Woncheuk 「末尼寶者，此云如意珠」 ["as for the maṇi-jewel, here 'the wish-fulfilling pearl'"] 〔X0255c18–19〕 | A simile for the various jewel-images resembled (blue jewel · amber, and the rest) |
| 末羅羯多 [marakata] | marakata | Woncheuk 「末羅羯多此處無名，故不翻之。有說：此云煞色寶」 ["marakata has no name here, so it is not translated. Some say: here 'the kill-colour jewel'"] 〔X0256a07–09〕 | The jewel resembled by the green dye (〔this sūtra 0693b07〕) |
| 眩瞖／眩翳 [the eye-disease] | — | 〔this sūtra T16n0676 0693a25〕; Dunlun writes 眩翳 〔T42n1828 0773c14〕; Woncheuk writes 眩翳 〔X0255a01〕 | A simile for the wholly-imagined mark: like the man with the eye-disease who falsely sees hairs and a hair-ring (Woncheuk · Dunlun: the intent takes the falsely-seen hair-ring, seen because of the eye-disease, as the simile for the grasped 〔X0255a07–13〕) |
VI. Similes & figures (譬喻·修辭)
(i) The eye-disease simile — 〔T16n0676 0693a25–b02〕 「如眩瞖人眼中所有眩瞖過患，遍計所執相當知亦爾。如眩瞖人眩瞖眾相：或髮毛、輪、蜂蠅、巨勝，或復青、黃、赤、白等相差別現前；依他起相當知亦爾。如淨眼人遠離眼中眩瞖過患，即此淨眼本性所行無亂境界；圓成實相當知亦爾」 ["The wholly-imagined mark is to be known as just like the affliction of the eye-disease present in the eyes of a man with the eye-disease. The various marks of the man with the eye-disease — whether hairs, or a ring, or bees and flies, or sesame-seeds, or again the distinct marks of blue, yellow, red, and white appearing before him — the other-dependent mark is to be known as just like these. And as for the man with clear eyes, free of the affliction of the eye-disease in his eyes, that very undistorted realm ranged over by the original nature of the clear eye — the perfectly-accomplished mark is to be known as just like this"]:
- Figure (vehicle): the eye of the man with the eye-disease (the affliction / the various marks seen) ↔ the original realm of the man with clear eyes.
- Ground (tenor): the three marks (the wholly-imagined / the other-dependent / the perfectly-accomplished).
- The Yogācāra meaning shown: the affliction of the eye-disease is a simile for the wholly-imagined mark (the falsely-seen), the various marks of the eye-disease are a simile for the other-dependent mark (the seemingly-existent), the original realm of the clear eye is a simile for the perfectly-accomplished mark (the undistorted).
- The ancient masters' gloss on the simile (Dunlun, recording Master Jǐng): 「不取眩翳，意明由眩翳故妄見毛輪譬遍計所執也」 ["one does not take the eye-disease [itself]; the intent is to show that, because of the eye-disease, one falsely sees the hair-ring — and this is the simile for the imagined-and-grasped"] 〔T42n1828 0773c17–18〕.
(ii) The clear sphaṭika-jewel simile — 〔T16n0676 0693b02–b12〕 「譬如清淨頗胝迦寶，若與青染色合，則似帝青、大青、末尼寶像…如彼清淨頗胝迦上，所有染色相應；依他起相上，遍計所執相言說習氣，當知亦爾」 ["It is like a clear sphaṭika-jewel: if it be joined with a blue dye, then it looks like the image of a blue jewel, a great-blue jewel, or some other maṇi-jewel… Just as the dyes that are joined upon that clear sphaṭika-jewel, so too — be it known — are the latent imprints of verbal expression for the wholly-imagined mark, present upon the other-dependent mark"]:
- Figure (vehicle): the clear sphaṭika-jewel (clear in its own substance), joined with the four dyes of blue · red · green · yellow, resembling such jewels as blue jewel · amber · marakata · gold.
- Ground (tenor): the other-dependent mark (the sphaṭika-jewel) / the wholly-imagined mark (the jewels resembled under the dyes · the wrong clinging) / the perfectly-accomplished mark (the being-without-reality · the absence of own-nature).
- The Yogācāra meaning shown: upon the other-dependent mark, by reason of the latent imprints of verbal expression, the wholly-imagined mark appears, and wrongly grasping and clinging to it deludes and disturbs beings; that it is, at all times, without reality and without own-nature is precisely the perfectly-accomplished mark.
- The ancient masters' gloss on the simile (Woncheuk): 「清淨頗胝迦者，依他起；…即似帝青大青等者，喻依他起由我法分別名言種子力故，雖在內識而似外現…頗胝迦寶喻依他起，無實帝青喻圓成實」 ["'the clear sphaṭika' is the other-dependent; …'then it looks like a blue jewel, a great-blue jewel, and so on' is a simile for the other-dependent's, by the force of the seeds of names-and-words discriminating self and dharmas, though within the inner consciousness yet appearing as if outward… 'the sphaṭika-jewel' is a simile for the other-dependent, 'the unreal blue jewel' is a simile for the perfectly-accomplished"] 〔X0255b22–c09〕.
VII. Cross-readings (互讀)
This chapter establishes the three marks (three natures). The entries below identify bounded thematic cross-readings; only genuinely related texts are listed:
- The Mahāyāna-saṃgraha, Division on the Characteristics of the Knowable: the establishing of the three natures and the wholly-imagined upon the other-dependent, for comparison with this chapter's three marks and latent imprints of verbal expression. Woncheuk, glossing this chapter's three marks, cites scroll four of the Saṃgraha by way of reconciliation 〔X0251c18–X0252b14〕.
- The Madhyānta-vibhāga, Chapter Distinguishing the Characteristics: false-discrimination · emptiness · the three natures, for thematic comparison with this chapter's order of knowing the three marks against the markless, defiled, and pure; no direct dependence is asserted.
- The Thirty Verses, verses 20–25: 「由彼彼遍計，遍計種種物…依他起自性，分別緣所生…圓成實於彼，常遠離前性」 ["by this and that imagining, imagining every sort of thing… the other-dependent own-nature is born of discrimination and conditions… the perfectly-accomplished, with respect to that, is ever far apart from the former nature"] — a verse-correspondence to this chapter's definitions of the three marks. Woncheuk, glossing this chapter's dependent, cites 「三十唯識云：依他起自性，分別緣所生」 ["the Thirty Verses of Consciousness-Only says: the other-dependent own-nature is born of discrimination and conditions"] 〔X0252b05–06〕.
Cross-readings are thematic pointers; only canon numbers and loci printed in an item are source claims.
VIII. Witness collation (校本定位)
- Xuanzang T676 (base text): the chapter “The Marks of All Dharmas”, beginning at 〔T16n0676 0693a05〕, ending with the recapitulating verse at 〔0693c14〕. Definition of the three marks 0693a15–22 · eye-disease simile 0693a25–b02 · sphaṭika simile 0693b02–b10 · order of knowing one through another 0693b25–c01 · recapitulating verse 0693c09–14.
- Bodhiruci T675 (full-text primary cross-collation): the Seventh, the Chapter of the Bodhisattva Forest of Virtue's Questions, beginning at 〔T16n0675 0669c05〕. Definition of the three marks 0669c16–24 · eye-disease simile 0669c24–0670a01 · lapis simile 0670a01–17 · verse 0670b12–15. The questioner is rendered 功德林, the three marks 虛妄分別·因緣·第一義 [false-discrimination · cause-and-condition · ultimate-meaning].
- The Saṃdhinirmocana-section T1579 (explicit treatise quotation / same-translator parallel · the Yogācārabhūmi is attributed to Maitreya and translated by Xuanzang): scroll 76, beginning at 〔T30n1579 0718c04–05〕 「當知如解深密經中，德本菩薩…」 — eye-disease simile 0718c23–29 · sphaṭika simile 0718c29–0719a18 · recapitulating verse 0719b10–13.
- Woncheuk X0369 (primary · dedicated commentary): the gloss on the chapter “The Marks of All Dharmas”, beginning at 〔X21n0369 X0251a03〕. Great division X0203b19–23 · the true-and-conventional / having-and-lacking-nature judgement X0251a21–b02 · the right-exposition division X0251c04–07 · the gloss on the three marks X0251c15–X0252b22 · eye-disease simile X0255a03–b15 · sphaṭika simile X0255b19–X0256b10 · the "here it means" of the jewel-names X0255c09–X0256a09.
- Dunlun T1828: the gloss on the Root-of-Virtue three-natures passage, beginning at 〔T42n1828 0773c05〕 — eye-disease simile 0773c14–18 · sphaṭika simile 0774a14–24.
- Kuiji T1861: the formal 〈Forest of Categories of Consciousness-Only, Third〉 (唯識義林第三) cites Chapter 3's consciousness-only line 〔0259a01–03〕 and gives a general account of the three natures and three non-natures 〔0260c17–20〕, but does not cover Chapter 4's three marks · two similes; left blank.
- Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 · Guṇabhadra T678/T679: do not cover this chapter, left blank (Paramārtha's Foshuo Jiejie jing (佛說解節經) T677 is the full counterpart to T676 Chapter 2, divided into four chapters, and partial only relative to the sūtra as a whole; Guṇabhadra's two texts correspond to the last two chapters of the Saṃdhinirmocana).