唯識三十頌 偈二十 遍計所執性
你以為有、其實全無的那一層，就是遍計所執。
立了唯識無境，這一首換「三性」這副更細的尺，先說第一性。「遍計」者，「周遍計度」——心對著境到處計較執著。本頌「彼彼」顯能遍計之心（護法義：主在第六意識、第七末那），「種種物」顯所遍計之境（蘊處界·我法）；心這樣妄執出來的自性，叫「遍計所執」。而它「自性無所有」——《成唯識論》斷言「都無所有，理、教推徵，不可得故」。
要緊在看清它在三性中的地位：唯遍計所執性是「情有理無」的純妄——情上彷彿歷歷有，理上一絲也無。它正是偈十七留下的那個「彼」（離識所執之實我實法）。日常裡壓你最重的『實實在在的我、法』，本是心遍計上去的一層妄執，情上千鈞、理上無立錐之地。
能遍計是哪個識，古德有分判（只並陳不判）：安慧說八識心所皆能遍計，護法收緊到『唯第六、第七心品』。看清這層「都無所有」，不是抹掉世界，是認出妄執那一層。下一首：抹掉妄之後，依他（識變）非無，圓成（真如）真實所顯。
The layer you suppose exists but utterly does not — that is the wholly-imagined.
Consciousness-Only-without-object established, this verse takes up a finer measure, the "three natures," beginning with the first. "Imagining" is "universal calculating-and-measuring" — the mind everywhere calculating and grasping at its object. The verse's "the various" shows the imagining mind (Dharmapāla's sense: chiefly the sixth, mind-consciousness, and the seventh, manas); "various things" shows the wholly-imagined object (aggregates-bases-elements · self-and-dharmas); the nature the mind so falsely grasps is the "wholly-imagined." And it is "utterly non-existent" — the CWL declares it "utterly non-existent, for sought by reason or scripture it cannot be found."
The crucial thing is its place among the three: the wholly-imagined alone is the pure falsity of "existent-to-feeling, non-existent-to-reason" — vivid to grasping, not a hair of it to reason. It is exactly the "those" verse 17 left (the real self-and-dharmas grasped apart from consciousness). The "thoroughly real self and dharmas" that press hardest in daily life are a layer of false grasping the mind imagines upon things — a thousand pounds to feeling, no place to stand an awl to reason.
Which consciousness is the imagining, the masters once sorted (side by side, no verdict): Sthiramati, all eight consciousnesses and factors; Dharmapāla, "only the sixth and seventh mind-classes." Seeing this layer "utterly non-existent" is not wiping out the world, but recognizing the layer of falsity. The next verse: once falsity is erased, the other-dependent (consciousness-transformation) is not nothing, the perfectly-accomplished (suchness) is reality revealed.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0061a14–15〕
由彼彼遍計，遍計種種物，
此遍計所執，自性無所有。
偈二十明三性之遍計所執性（三性之初）：由「彼彼」能遍計（虛妄分別之心）·遍計「種種物」（所妄執之蘊處界·我法）；此所妄執之自性（遍計所執），都無所有。 科判位：唯識相 · 廣辯 · 三性三無性（偈二十–二十四）→ 三性（偈二十–二十二）→ 遍計所執性（偈二十）。承前偈唯識無境（識變·彼皆無），此下以三性開顯之。
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.
本頌
由彼彼遍計，遍計種種物， 此遍計所執，自性無所有。
白話
前面立了「唯識無境」。從這一首起，換一個角度——用「三性」（三種自性）把妄執、緣生與離妄所顯的真實分開說清。三性是：遍計所執性、依他起性、圓成實性。這一首先講第一個：遍計所執性。
「遍計」就是「周遍計度」——心對著境，到處去分別、計較、執著。一句一句看：
- 「由彼彼遍計」：「彼彼」是說能遍計的心品類很多（《成唯識論》護法義：主要是第六意識和第七末那這兩種會執我、執法的心）。
- 「遍計種種物」：這些心所遍計、所妄執的「種種物」，就是蘊、處、界這些，以及在上面執的「實我、實法」。
- 「此遍計所執」：心這樣周遍計度，妄執出來的那個「自性」（以為它真的這樣存在），就叫「遍計所執（性）」。
- 「自性無所有」：可是這個被妄執的自性，《成唯識論》說「都無所有」——不管用道理推、用聖教徵，都找不到，根本沒有。
簡單說：遍計所執性，就是『你以為有、其實根本沒有』的那一層。像繩上看成蛇——蛇是你的心遍計出來的，繩上根本沒有蛇。這條「蛇」就是遍計所執，自性無所有。
（三性裡，只有這一性是「情有理無」的純妄——感覺上有、道理上全無。下一首講另兩性：依他起（識變的繩，靠緣生，不能說無）、圓成實（在繩上遠離了蛇的妄執，所顯的真如）。）
The verse
由彼彼遍計，遍計種種物， 此遍計所執，自性無所有。
by the various imaginings, imagining the various things — this wholly-imagined, its nature is utterly non-existent.
In plain words
The earlier verses established “Consciousness-Only-without-object.” From this verse on, the “three natures” (three kinds of own-nature) distinguish false imposition, conditioned arising, and the reality disclosed when false imposition is absent: the wholly-imagined nature, the other-dependent nature, and the perfectly-accomplished nature. This verse takes up the first: the wholly-imagined nature.
"Imagining" means "universal calculating-and-measuring" — the mind, facing an object, everywhere discriminating, calculating, grasping. Line by line:
- "By the various imaginings": "the various" says the imagining minds are many in kind (per the CWL's Dharmapāla sense, chiefly the sixth, mind-consciousness, and the seventh, manas — the two that grasp self and dharmas).
- "Imagining the various things": what these minds imagine, falsely grasp — the "various things" — are the aggregates, bases, elements, and the "real self, real dharmas" grasped upon them.
- "This wholly-imagined": the "nature" the mind so universally calculates and falsely grasps (supposing it truly exists thus) is the "wholly-imagined (nature)."
- "Its nature is utterly non-existent": yet this falsely-grasped nature, the CWL says, is "utterly non-existent" — whether sought by reason or by scripture, it cannot be found; it simply is not.
Simply: the wholly-imagined nature is that layer of "you suppose it exists, but it utterly does not." Like seeing a snake in a rope — the snake is wholly-imagined by your mind; on the rope there is no snake at all. This "snake" is the wholly-imagined, its nature utterly non-existent.
(Among the three natures, this one alone is the pure falsity of "existent-to-feeling, non-existent-to-reason" — seemingly there to feeling, wholly absent to reason. The next verse states the other two: the other-dependent (the rope of consciousness-transformation, arising by conditions, not to be called absent) and the perfectly-accomplished (the suchness revealed once the falsely-grasped snake is removed from the rope).)
唯識無境已立，為何還要再說三性
前面偈十七立了「唯識無境」，偈十八、十九又把分別與生死的疑難都還清了。境的「實有」既已破，這裡有個追問：那「有」與「無」之間，到底該怎麼擺？是不是說一切都成了空無？《成唯識論》於是換一副更細的尺——「三性」——把三種不可混同而彼此相依的自性分判清楚：遍計所執是於依他上妄加的執，依他起是緣生的識變，圓成實則是依他遠離遍計所顯的真實。這一首先立遍計所執。
能遍計的心，所遍計的物，與妄執的自性
《成唯識論》拆「遍計」二字極準：「周遍計度，故名遍計」（〔T31n1585 0045c14〕）——心對著境，到處去計較、分別、執著，這個動作就叫遍計。本頌「彼彼」「種種」兩組疊字，論主分得很細：
- 「『彼彼』」顯能遍計之心品類眾多——「謂能遍計虛妄分別」（〔0045c15〕）。
- 「種種物」顯所遍計之境——「謂所妄執蘊、處、界等，若法、若我自性差別」（〔0045c16–17〕）。
- 而心如此周遍計度，妄執出來的那個自性，「總名遍計所執自性」（〔0045c17–18〕）。
於是本頌末句的斷語就落下來了：「自性無所有」。《成唯識論》說：「如是自性，都無所有，理、教推徵，不可得故」（〔0045c18–19〕）——這個被妄執的「實我、實法」，無論用道理推、用聖教徵，都全然找不到。
三性裡唯一的純妄：情有理無
要緊的是看清這一性在三性裡的地位。三性之中，只有遍計所執性是「情有理無」的純妄——在你的情執上彷彿歷歷有，在道理上卻一絲也無。它不是『緣生而暫有』（那是下一首的依他起），也不是『離妄所顯的真實』（那是圓成實），而是壓根兒沒有、只是心自己加上去的一層。
所以這一首破的，正是偈十七留下的那個「彼」——「彼實我、法離識所變皆定非有」。彼者，遍計所執也。你對著識所變的見相二分，硬要在上面安一個『離識而獨立的實我實法』，這一安，就是遍計；而所安的那個自性，「都無所有」。
至於『能遍計的究竟是哪個識』，古德有過一道分判（只並陳、不判是非）：安慧說八識及心所（有漏者）皆能遍計；護法則收緊到「唯於第六、第七心品，有能遍計」（〔T31n1585 0046a08〕）——因為周遍計度要靠「計度分別」、執我法要靠「慧」，這兩樣主要在第六意識與第七末那。玄奘所傳《成唯識論》以護法此義為正。
看清這一層「都無所有」，不是要你把世界一筆抹掉，而是要你認出：日常裡那個壓得你最重的『實實在在的我、實實在在的法』，本是心遍計上去的一層妄執——它在你情上千鈞，在理上卻無立錐之地。下一首接著說：抹掉這層妄之後，剩下的依他起（識變）並不是無，圓成實（真如）更是真實所顯。
Consciousness-Only-without-object is established — why still state the three natures?
Verse 17 established “Consciousness-Only-without-object”; verses 18 and 19 repaid the difficulties of discrimination and birth-and-death. The object's “reality” being broken, a probing question follows: between “existent” and “non-existent,” how then is it to be set? Is everything reduced to blank nothing? The CWL therefore takes up a finer measure — the “three natures” — to distinguish three non-interchangeable yet related natures: the wholly-imagined is the false imposition upon the other-dependent; the other-dependent is condition-born consciousness-transformation; the perfectly-accomplished is the reality disclosed when the other-dependent is free of the wholly-imagined. This verse establishes the wholly-imagined.
The imagining mind, the wholly-imagined thing, and the falsely-grasped nature
The CWL glosses "imagining" with precision: "universal calculating-and-measuring, hence called imagining" (〔T31n1585 0045c14〕) — the mind, facing an object, everywhere calculating, discriminating, grasping; this act is called imagining. The root verse's two reduplications "the various" and "various," the commentator distinguishes finely:
- "'the various'" shows the imagining minds are many in kind — "the imagining false discrimination" (〔0045c15〕).
- "various things" shows the wholly-imagined object — "the falsely grasped aggregates, bases, elements, and the nature-and-difference of dharmas and self" (〔0045c16–17〕).
- and the nature the mind so universally calculates and falsely grasps "is collectively named the wholly-imagined nature" (〔0045c17–18〕).
So the verse's final verdict falls: "its nature is utterly non-existent." The CWL says: "such a nature is utterly non-existent, for sought by reason or scripture, it cannot be found" (〔0045c18–19〕) — this falsely-grasped "real self, real dharmas," whether pursued by reason or by scripture, is wholly unfindable.
Among the three natures, the one pure falsity: existent-to-feeling, non-existent-to-reason
The crucial thing is to see this nature's place among the three. Among the three natures, the wholly-imagined alone is the pure falsity of "existent-to-feeling, non-existent-to-reason" — to your grasping seemingly vivid and present, to reason not a hair of it. It is not "condition-born and momentarily existent" (that is the next verse's other-dependent), nor "the reality revealed once falsity is removed" (that is the perfectly-accomplished), but simply not there at all — a layer the mind itself adds.
So what this verse breaks is exactly the "those" verse 17 left — "the real self-and-dharmas grasped apart from what consciousness transforms-into are decidedly absent." The "those" is the wholly-imagined. Facing the seeing-and-image parts that consciousness transforms-into, you insist on positing upon them "a real self and real dharmas independent of consciousness"; this positing is the imagining, and the nature posited is "utterly non-existent."
As for "which consciousness is the imagining," the ancient masters once made a sorting (set side by side, no verdict of right or wrong): Sthiramati said all eight consciousnesses and mental factors (the contaminated) are the imagining; Dharmapāla narrowed it to "only the sixth and seventh mind-classes are the imagining" (〔T31n1585 0046a08〕) — because universal calculating rests on "determinative discrimination" and grasping self-and-dharmas rests on "discernment," and these two lie chiefly in the sixth, mind-consciousness, and the seventh, manas. The CWL Xuanzang transmitted takes this Dharmapāla sense as correct.
Seeing this layer "utterly non-existent" is not to wipe out the world with one stroke, but to recognize: that "thoroughly real self, thoroughly real dharmas" which press on you most heavily in daily life are originally a layer of false grasping the mind has wholly-imagined upon things — a thousand pounds to your feeling, with no place to stand an awl to reason. The next verse continues: once this layer of falsity is erased, the other-dependent that remains (consciousness-transformation) is not nothing, and the perfectly-accomplished (suchness) is the very reality revealed.
考據Apparatus
本偈明三性之遍計所執性：能遍計（彼彼虛妄分別）·所遍計（種種物·蘊處界我法）·所執自性都無所有。其釋論《成唯識論》卷八釋之。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識相 → 廣辯 → 三性三無性（偈二十–二十四）→ 三性（偈二十–二十二）→ 遍計所執性（偈二十）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 「知三性亦不離識」設問〔T31n1585 0045c07 前〕→ 周遍計度·遍計種種物·所執自性無所有（卷八） |
前明唯識無境（偈十七·識變·彼皆無），此下偈二十–二十二以三性開顯：遍計所執（妄執·無）·依他起（識變·非無）·圓成實（真如·二空所顯）。本偈立其初——遍計所執性。
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586（本頌） | 由彼彼遍計，遍計種種物，此遍計所執，自性無所有。 | T31n1586 0061a14–15 |
| 成唯識論 T1585（揉頌） | 「由彼彼遍計，遍計種種物，此遍計所執，自性無所有。」 | T31n1585 0045c08–09 |
| 真諦《轉識論》T1587 | 能分別即是識、所分別即是境，能即依他性、所即分別性。 | T31n1587 0062c11–12 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》以『分別性·依他性·真實性』說三性，並判『能分別＝識＝依他性·所分別＝境＝分別性』〔T31n1587 0062c11–19〕。其中『所分別＝境＝分別性』與本偈所妄執之遍計所執，可作有限的功能對讀；但 T1587 不是本頌的同本異譯或逐頌校本，故不能據此把『分別性→遍計所執性』寫成玄奘承改譯名，亦不由此判定兩組術語逐項同義。
三、唯識義之釋據（眼）
（一） 能遍計·所遍計·彼彼——〔T31n1585 0045c14–18〕：
論曰：周遍計度，故名遍計；品類眾多，說為「彼彼」。謂能遍計虛妄分別。即由彼彼虛妄分別，遍計種種所遍計物：謂所妄執蘊、處、界等，若法、若我自性差別。此所妄執自性差別，總名遍計所執自性。〔T31n1585 0045c14–18〕
（二） 自性都無所有——〔T31n1585 0045c18–19〕：
如是自性，都無所有，理、教推徵，不可得故。〔T31n1585 0045c18–19〕
→ 「彼彼」顯能遍計之品類眾多（虛妄分別之心）；「種種物」顯所遍計之蘊處界·我法。此妄執之自性（遍計所執），理推教徵俱不可得，故「都無所有」——三性中唯此性是「情有理無」之純妄，體性全無。 → 承衍：本論 v.21（依他·圓成）· v.23（三無性·相無性）· v.17（識變·彼皆無，即此遍計之張本）。
四、諸家異釋（古德·標宗）
能遍計『以何識為體』之辯——《成唯識論》並陳二說：
有義：八識及諸心所，有漏攝者，皆能遍計，虛妄分別為自性故。〔T31n1585 0045c22–23〕
有義：第六、第七心品執我、法者，是能遍計……計度分別能遍計故；執我、法者必是慧故。〔T31n1585 0045c25–28〕
→ 安慧義：八識及心所（有漏）皆能遍計（虛妄分別為自性）；護法義：唯第六、第七心品（執我法·有計度分別者）是能遍計。護法系取後義——「唯於第六、第七心品，有能遍計」〔T31n1585 0046a08〕。〔僅徵引·古德異釋並陳，不判一是一非。〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 遍計所執性 | parikalpita-svabhāva | 周遍計度所妄執之自性（蘊處界·我法）；都無所有·情有理無〔0045c14〕 |
| 能遍計 | — | 虛妄分別之心；護法唯取第六·第七心品〔0045c14〕 |
| 所遍計 | — | 所妄執之種種物（蘊處界·我法自性差別）〔0045c16〕 |
| 彼彼 | — | 顯能遍計品類眾多〔0045c14〕 |
六、譬喻·修辭
本偈明遍計所執之妄，喻較疏（八喻在 v.22 圓成依他段）。修辭在「彼彼」「種種」之疊舉——「品類眾多，說為『彼彼』」〔T31n1585 0045c14〕：以疊字顯能遍計之心無量、所遍計之物無量，而其所執自性則一概「都無所有」。
七、互讀
- 三十頌 v.17：識轉變·唯識無境·彼皆無——本偈遍計所執即彼『離識所執實我法皆無』之三性開顯。
- 三十頌 v.21：依他起·圓成實——本偈（遍計·無）與次偈（依他·非無、圓成·真如）合成三性。
- 三十頌 v.23：三無性·相無性——本偈遍計所執性即「相無性」所依（依遍計立相無性）。
- 三十頌 v.1：由假說我法——本偈遍計所執即彼假我法之妄執自性。
八、校本定位
- 玄奘 T1586（底本）：偈二十〔T31n1586 0061a14–15〕。
- 成唯識論 T1585（釋論骨幹·卷八）：論曰能遍計·所遍計·彼彼〔0045c14–18〕· 自性都無所有〔0045c18–19〕· 能遍計二說（八識／六七）〔0045c22–28〕· 護法正義唯六七心品〔0046a08〕。
- 真諦《轉識論》T1587（古漢義理平行）：能即依他、所即分別；境識俱泯為實性〔0062c11–19〕。
- 窺基《成唯識論述記》T1830：遍計所執·能遍計之疏（卷八）；本頌專釋段〔T43n1830 0540a01–0543c05〕。
This verse states the wholly-imagined nature, the first of the three natures: the imagining (the various false discriminations) · the wholly-imagined (the various things · aggregates-bases-elements · self-and-dharmas) · the grasped nature is utterly non-existent. The CWL fascicle 8 expounds it.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | Characteristic of Consciousness-Only → detailed exposition → the three natures and three non-natures (verses 20–24) → the three natures (verses 20–22) → the wholly-imagined nature (verse 20). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | "know that the three natures too are not apart from consciousness" 〔before T31n1585 0045c07〕 → universal imagining · imagining the various things · the grasped nature non-existent (fasc. 8) |
Having stated Consciousness-Only-without-object (verse 17 · consciousness-transformation · those all absent), verses 20–22 open it by the three natures: the wholly-imagined (falsely grasped · absent) · the other-dependent (consciousness-transformation · not absent) · the perfectly-accomplished (suchness · revealed by the two emptinesses). This verse establishes the first — the wholly-imagined nature.
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 (root verse) | 由彼彼遍計，遍計種種物，此遍計所執，自性無所有。 | T31n1586 0061a14–15 |
| 成唯識論 T1585 (redacted verse) | 「由彼彼遍計，遍計種種物，此遍計所執，自性無所有。」 | T31n1585 0045c08–09 |
| Paramārtha 《轉識論》 T1587 | 能分別即是識、所分別即是境，能即依他性、所即分別性。 | T31n1587 0062c11–12 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 presents the three natures as the discriminated, the other-dependent, and the real, and states "the discriminating ＝ consciousness ＝ the other-dependent nature · the discriminated ＝ object ＝ the discriminated nature" 〔T31n1587 0062c11–19〕. Its "discriminated ＝ object ＝ discriminated nature" offers a limited functional parallel to this verse's falsely grasped wholly-imagined nature. Because T1587 is not treated as a common-source translation or verse-by-verse witness, however, this does not establish that Xuanzang revised the rendering 分別性 into 遍計所執性, nor that the two terminological sets are item-for-item equivalents.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The imagining · the wholly-imagined · "the various" — 〔T31n1585 0045c14–18〕:
論曰：周遍計度，故名遍計；品類眾多，說為「彼彼」。謂能遍計虛妄分別。即由彼彼虛妄分別，遍計種種所遍計物：謂所妄執蘊、處、界等，若法、若我自性差別。此所妄執自性差別，總名遍計所執自性。〔T31n1585 0045c14–18〕
(ii) The nature is utterly non-existent — 〔T31n1585 0045c18–19〕:
如是自性，都無所有，理、教推徵，不可得故。〔T31n1585 0045c18–19〕
→ "The various" shows the imagining minds are many in kind (the false discriminations); "the various things" shows the wholly-imagined are the aggregates-bases-elements · self-and-dharmas. This falsely grasped nature (the wholly-imagined), unobtainable whether by reason or by scripture, is "utterly non-existent" — among the three natures, this alone is the pure falsity of "existent-to-feeling, non-existent-to-reason," wholly without substance. → Further connections: this treatise v.21 (the other-dependent · the perfectly-accomplished) · v.23 (the three non-natures · the mark-less-nature) · v.17 (consciousness-transformation · those all absent, the ground of this imagining).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
Which consciousness is the imagining — the CWL lays out two positions:
有義：八識及諸心所，有漏攝者，皆能遍計，虛妄分別為自性故。〔T31n1585 0045c22–23〕
有義：第六、第七心品執我、法者，是能遍計……計度分別能遍計故；執我、法者必是慧故。〔T31n1585 0045c25–28〕
→ Sthiramati's sense: all eight consciousnesses and mental factors (the contaminated) are the imagining (false discrimination by nature); Dharmapāla's sense: only the sixth and seventh mind-classes (which grasp self and dharmas · which have determinative discrimination) are the imagining. The Dharmapāla line takes the latter — "only the sixth and seventh mind-classes are the imagining" 〔T31n1585 0046a08〕. 〔Citation only · the masters' variant readings set side by side, with no verdict of right or wrong.〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 遍計所執性 | parikalpita-svabhāva | the falsely grasped nature of universal imagining (aggregates-bases-elements · self-and-dharmas); utterly non-existent · existent-to-feeling, non-existent-to-reason 〔0045c14〕 |
| 能遍計 | — | the mind of false discrimination; Dharmapāla takes only the sixth·seventh mind-classes 〔0045c14〕 |
| 所遍計 | — | the wholly-imagined various things (the nature-and-difference of aggregates-bases-elements · self-and-dharmas) 〔0045c16〕 |
| 彼彼 | — | shows the imagining is many in kind 〔0045c14〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the falsity of the wholly-imagined; similes are sparse (the eight similes are in v.22, the perfectly-accomplished and other-dependent passage). The rhetoric lies in the reduplications "the various (彼彼)" and "various (種種)" — "many in kind, hence 'the various'" 〔T31n1585 0045c14〕: the reduplications show the imagining minds measureless and the wholly-imagined things measureless, while their grasped nature is one and all "utterly non-existent."
7 · Cross-readings (互讀)
- 三十頌 v.17: consciousness-transformation · Consciousness-Only-without-object · those all absent — this verse's wholly-imagined is the three-nature opening of that "the real self-and-dharmas grasped apart from consciousness are all absent."
- 三十頌 v.21: the other-dependent · the perfectly-accomplished — this verse (the wholly-imagined · absent) and the next (the other-dependent · not absent, the perfectly-accomplished · suchness) together compose the three natures.
- 三十頌 v.23: the three non-natures · the mark-less-nature — this verse's wholly-imagined nature is the basis of the "mark-less-nature" (the mark-less-nature is established upon the wholly-imagined).
- 三十頌 v.1: by provisional designation of self-and-dharmas — this verse's wholly-imagined is the falsely-grasped nature of that provisional self-and-dharmas.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 20 〔T31n1586 0061a14–15〕.
- 成唯識論 T1585 (commentary backbone · fasc. 8): 論曰 the imagining · the wholly-imagined · "the various" 〔0045c14–18〕 · the nature utterly non-existent 〔0045c18–19〕 · two positions on the imagining (eight consciousnesses／sixth-seventh) 〔0045c22–28〕 · Dharmapāla's correct sense, only the sixth-seventh mind-classes 〔0046a08〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the discriminating is other-dependent, the discriminated is discriminated; object and consciousness both dissolved are the real nature 〔0062c11–19〕.
- 窺基《成唯識論述記》 T1830: gloss on the wholly-imagined · the imagining (fasc. 8); verse-specific section 〔T43n1830 0540a01–0543c05〕.