唯識三十頌 偈二十五 唯識實性
唯識講到最後，落在哪裡？——圓成、真如、唯識實性。
二十四首把唯識的「相」講盡（能變·無境·三性·三無性）。這一首收尾，點出正面要安住的真實——唯識實性，全論由「相」轉「性」之樞紐。
「此諸法勝義」——「此」即圓成實，是一切法勝義；《成唯識論》立四勝義（世間·道理·證得·勝義勝義），圓成當最後一重『勝義勝義·一真法界』，最勝道所行。「亦即是真如」——真＝真實（非虛妄）·如＝如常（無變易）·於一切位「常如其性」，故曰真如，湛然不虛妄；一「亦」字顯多名：法界·實際·圓成，異名同體。
末句「即唯識實性」最要緊。《成唯識論》以兩重「二種」立「實」字：唯識性有虛妄（遍計）／真實（圓成）——說「實」簡虛妄；又有世俗（依他）／勝義（圓成）——說「實」簡世俗。雙簡之後唯餘圓成。故唯識實性＝簡掉虛妄（遍計）、世俗（依他）後，那真實勝義的圓成、真如。 唯識的歸宿不是一個識的實體、也不是頑空，而是依他之法性、二空所顯、常如其性的真如。
相收於性、性開於位：相是所明·性是所歸·位是能入。下五首換講「唯識位」（資糧·加行·通達·修習·究竟），依五位修證悟入此唯識實性。全論由相而性、由性而位，此偈正當其樞。
Where does Consciousness-Only finally come to rest? — the perfectly-accomplished, suchness, the Consciousness-Only-reality.
Twenty-four verses state the "characteristic" of Consciousness-Only to the full (the transformers · no-object · the three natures · the three non-natures). This verse closes the set, pointing to the real to abide in — the Consciousness-Only-reality, the pivot where the whole treatise turns from "mark" to "nature."
"This, the ultimate-meaning of dharmas" — "this" is the perfectly-accomplished, the ultimate-meaning of all dharmas; the CWL sets out four ultimate-meanings (worldly · principled · realized · ultimate-of-the-ultimate), the perfectly-accomplished matching the last, the "ultimate-of-the-ultimate · the one-true-dharma-realm," the field of the most excellent path. "Is also suchness" — true ＝ real (not false) · thus ＝ ever-thus (without change) · ever-thus in nature in every state, hence suchness, limpid and not false; the one graph "also" shows the many names: dharma-realm · reality-limit · the perfectly-accomplished, different names of one substance.
Most crucial is the final line "the very Consciousness-Only-reality." The CWL steadies the graph "real" by two pairs of "two kinds": the Consciousness-Only nature has the false (the wholly-imagined) / the real (the perfectly-accomplished) — "real" excludes the false; and the conventional (the other-dependent) / the ultimate-meaning (the perfectly-accomplished) — "real" excludes the conventional. After the double exclusion, only the perfectly-accomplished remains. So the Consciousness-Only-reality is, once the false (wholly-imagined) and conventional (other-dependent) are excluded, that real, ultimate-meaning perfectly-accomplished, suchness. Consciousness-Only comes to rest not on a substantial consciousness, nor in a void, but on the dharma-nature of the other-dependent, revealed by the two emptinesses, ever-thus in nature: suchness.
Mark closes in nature, nature opens into stages: mark is what is clarified · nature where one comes home · stage the means of entering. The next five verses state the "stages of Consciousness-Only" (provisioning · intensified-effort · penetration · cultivation · ultimate), entering this Consciousness-Only-reality through the five stages. The treatise from mark to nature, from nature to stage — this verse is its pivot.
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 0061a26–27〕
此諸法勝義，亦即是真如，
常如其性故，即唯識實性。
偈二十五收唯識相、立唯識實性（全論由「相」轉「性」之樞紐）：此（圓成實）即諸法勝義（四勝義中「勝義勝義」·一真法界），亦即是真如（真＝真實·如＝如常·於一切位常如其性），即唯識之實性（圓成·真實義）。 科判位：唯識相 · 廣辯 · 唯識性（偈二十五）——唯識相（偈一–二十四）收於此；下開唯識位（偈二十六–三十·五位）。三性三無性收於圓成＝唯識實性。
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
此諸法勝義，亦即是真如， 常如其性故，即唯識實性。
白話
前面用三性、三無性把「唯識」的相講盡了。這一首收尾，點出整套唯識最後落到哪裡——唯識實性，也就是圓成實、真如。一句一句看：
- 「此諸法勝義」：「此」指圓成實。它是『一切法的勝義』（最究竟、最真實的那一層）。《成唯識論》說勝義有四種（一層比一層深）：世間勝義（蘊處界）、道理勝義（四諦）、證得勝義（二空真如）、勝義勝義（一真法界）。這裡說的勝義，是最後一種——『勝義中的勝義』，最殊勝的修道所行的境界。
- 「亦即是真如」：它也就是「真如」。《成唯識論》拆「真如」兩個字：「真」是真實（不是虛妄的）、「如」是如常（沒有變動）；意思是這個真實，在任何位上都「常如其性」（永遠就是它本來的樣子），所以叫「真如」，就是「湛然不虛妄」的意思。一個「亦」字，還顯出它有好多別名——又叫法界、又叫實際等等（異名同體）。
- 「常如其性故，即唯識實性」：正因為它「常如其性」（恒常如其本性、不變不妄），所以它就是『唯識的實性』（唯識的真實本性）。
這裡《成唯識論》特別講清「實性」這兩個字為什麼這麼立。它說「唯識性」其實有兩重分法：
- 一重：虛妄的唯識性（遍計所執）／真實的唯識性（圓成實）——說「實性」，是為了簡別掉虛妄（遍計）。
- 一重：世俗的唯識性（依他起）／勝義的唯識性（圓成實）——說「實性」，是為了簡別掉世俗（依他）。
兩重都指向同一個：圓成實。所以「唯識實性」，就是把虛妄（遍計）、世俗（依他）都簡別掉之後，那個真實勝義的圓成、真如。
（到這一首，唯識的「相」就講完了，全部收到「性」上——圓成真如。下面五首換一個方向，講「位」：要怎麼一步步修證，才能真正悟入這個唯識實性。全論從這裡由「相」轉「性」、再由「性」開「位」。）
The verse
此諸法勝義，亦即是真如， 常如其性故，即唯識實性。
this, the ultimate-meaning of dharmas, is also suchness; because it is ever-thus in nature, it is the very Consciousness-Only-reality.
In plain words
The earlier verses stated the "characteristic" of Consciousness-Only to the full, by the three natures and the three non-natures. This verse closes the set, pointing out where the whole of Consciousness-Only finally comes to rest — the Consciousness-Only-reality, that is, the perfectly-accomplished, suchness. Line by line:
- "This, the ultimate-meaning of dharmas": "this" means the perfectly-accomplished. It is "the ultimate-meaning of all dharmas" (the most final, most real layer). The CWL says there are four kinds of ultimate-meaning, each deeper than the last: the worldly ultimate-meaning (aggregates-bases-elements), the principled ultimate-meaning (the four truths), the realized ultimate-meaning (the suchness of the two emptinesses), the ultimate-of-the-ultimate (the one-true-dharma-realm). The ultimate-meaning here is the last — "the ultimate-of-the-ultimate," the most excellent field of the path.
- "Is also suchness": it is also "suchness." The CWL parses the two graphs "true-thus": "true" is real (not false), "thus" is ever-thus (without change); meaning this reality, in every state, is "ever-thus in nature" (always just as it is), hence "suchness," the sense of "limpid, not false." The single graph "also" further shows it has many names — also called the dharma-realm, the reality-limit, and so on (different names of one substance).
- "Because it is ever-thus in nature, it is the very Consciousness-Only-reality": precisely because it is "ever-thus in nature" (eternally as its own nature, unchanging and not false), it is the "Consciousness-Only-reality" (the real nature of Consciousness-Only).
Here the CWL especially makes clear why "real nature" is so established. It says "the Consciousness-Only nature" has two pairs of distinctions:
- One pair: the false Consciousness-Only nature (the wholly-imagined) / the real Consciousness-Only nature (the perfectly-accomplished) — saying "real nature" excludes the false (the wholly-imagined).
- One pair: the conventional Consciousness-Only nature (the other-dependent) / the ultimate-meaning Consciousness-Only nature (the perfectly-accomplished) — saying "real nature" excludes the conventional (the other-dependent).
Both pairs point to the same one: the perfectly-accomplished. So "the Consciousness-Only-reality" is, once the false (the wholly-imagined) and the conventional (the other-dependent) are both excluded, that real, ultimate-meaning perfectly-accomplished, suchness.
(With this verse, the "characteristic" of Consciousness-Only is stated, all gathered into "nature" — the perfectly-accomplished suchness. The next five verses turn a different way, stating the "stages": how, step by step in cultivation-and-realization, one truly enters this Consciousness-Only-reality. From here the whole treatise turns from "mark" to "nature," and from "nature" opens the "stages.")
講了二十四首，「唯識」到底立的是什麼
從偈一到偈二十四，唯識的「相」講得淋漓盡致：三能變、唯識無境、種現生分別、生死相續、三性、三無性。可這裡有個總追問：講了這麼多「破」（破外境、破實我法、破自然性），唯識正面立的、最後要人安住的那個真實，究竟是什麼？這一首就是整部論的答案，也是全論由「相」轉「性」的樞紐——唯識實性。
它是諸法勝義：四勝義中的最後一重
「此諸法勝義」——「此」指圓成實。《成唯識論》先把它定位在最高處：「此性即是諸法勝義，是一切法勝義諦故」（〔T31n1585 0048a17–18〕）。而「勝義」本有四重，一層深一層：「一、世間勝義，謂蘊、處、界等；二、道理勝義，謂苦等四諦；三、證得勝義，謂二空真如；四、勝義勝義，謂一真法界」（〔0048a18–21〕）。圓成實所當的，是最後一重——「勝義勝義」、一真法界，「是最勝道所行義故」（〔0048a21–22〕）。不是世間的勝義、不是道理的勝義，是聖道親證的那個究竟。
它就是真如：真實、如常、常如其性
「亦即是真如」——《成唯識論》把「真如」兩個字逐字訓得極好：「真謂真實，顯非虛妄，如謂如常，表無變易，謂此真實於一切位常如其性，故曰真如，即是湛然不虛妄義」（〔T31n1585 0048a23–26〕）。「真」對著虛妄說——它不是妄的；「如」對著變易說——它不變動。合起來：這個真實，在凡位、聖位、任何一位上，永遠「常如其性」，從不走樣、從不變妄。這就是「真如」二字的全部分量——湛然、不虛妄。
而本頌一個「亦」字，《成唯識論》說是「顯此復有多名，謂名法界及實際等」（〔0048a26–27〕）。真如、法界、實際、圓成實、唯識實性——異名同體，都是同一個它。所以你在不同經論裡見到的這些名字，指的是同一個真實。
它是唯識「實性」：雙簡虛妄與世俗
最要緊的是末句「即唯識實性」。為什麼偏偏叫「實性」？《成唯識論》用兩重「二種」把這兩個字立穩：
「謂唯識性略有二種：一者虛妄，謂遍計所執；二者真實，謂圓成實性，為簡虛妄說『實性』言」（〔T31n1585 0048a27–b01〕）。原來「唯識性」在這一重分判中可通說虛妄與真實；但遍計所執本身「都無所有」〔0045c18–19〕，不是識所現出的一個有體虛妄物，而是於依他起上所增益、所妄執的自性。說「實性」，正是要把這虛妄（遍計）簡別掉。
「復有二性：一者世俗，謂依他起；二者勝義，謂圓成實，為簡世俗故說『實性』」（〔0048b01–02〕）。「唯識性」又可通世俗——依他起也是一種「唯識」的世俗性；說「實性」，又要把這世俗（依他）也簡別掉。
兩重簡別之後，剩下的只有一個：圓成實。所以『唯識實性，就是把虛妄（遍計）、世俗（依他）都簡掉之後，那個真實勝義的圓成、真如』。唯識講到最後，不是落在一個「識」的實體上，也不是落在頑空裡，而是落在這個——依他之法性、二空所顯、常如其性的真如。
相收於性，性開於位
到這一首，唯識的「相」整個收住了：能變、無境、三性、三無性，層層剝去妄執（遍計）、看清緣生（依他），最後顯出的那個真實（圓成），就是「唯識實性」。全論的脊樑在這裡轉了一個關鍵的彎——由「相」轉「性」。
但「實性」雖立，還只是「所證」；能不能親證、要怎麼一步步證上去，是另一回事。所以下面五首（資糧·加行·通達·修習·究竟）換一個方向，講「唯識位」——修證的五個階位。相是所明、性是所歸、位是能入：明了唯識的相，歸到唯識的實性（真如），再依五位修證悟入。全論由相而性、由性而位，到這一首正當其樞。
Twenty-four verses in — what does "Consciousness-Only" actually establish?
From verse 1 to verse 24 the "characteristic" of Consciousness-Only is stated to the hilt: the three transformers, Consciousness-Only-without-object, seed-and-present-activity giving rise to discrimination, the continuity of birth-and-death, the three natures, the three non-natures. But a summary question follows: with so much "breaking" stated (breaking the external object, the real self-and-dharmas, the natural nature), what is the real that Consciousness-Only positively establishes, the one in which a person is finally to abide? This verse is the whole treatise's answer, and the pivot where it turns from "mark" to "nature" — the Consciousness-Only-reality.
It is the ultimate-meaning of dharmas: the last of the four ultimate-meanings
"This, the ultimate-meaning of dharmas" — "this" means the perfectly-accomplished. The CWL first places it at the highest point: "this nature is the ultimate-meaning of dharmas, for it is the ultimate-meaning-truth of all dharmas" (〔T31n1585 0048a17–18〕). And "ultimate-meaning" has four levels, each deeper than the last: "first, the worldly ultimate-meaning, the aggregates-bases-elements; second, the principled ultimate-meaning, the four truths and so on; third, the realized ultimate-meaning, the suchness of the two emptinesses; fourth, the ultimate-of-the-ultimate, the one-true-dharma-realm" (〔0048a18–21〕). What the perfectly-accomplished matches is the last — the "ultimate-of-the-ultimate," the one-true-dharma-realm, "the field of the most excellent path" (〔0048a21–22〕). Not the worldly, not the principled ultimate-meaning, but the ultimate that the noble path directly realizes.
It is suchness: real, ever-thus, ever-thus in nature
"Is also suchness" — the CWL glosses the two graphs "suchness" excellently, graph by graph: "true means real, showing the not-false; thus means ever-thus, showing the no-change; meaning this reality, in every state, is ever-thus in nature, hence suchness, the sense of limpid, not false" (〔T31n1585 0048a23–26〕). "True" is said against the false — it is not false; "thus" is said against change — it does not move. Together: this reality, in the ordinary state, the noble state, in any state whatever, is forever "ever-thus in nature," never warping, never falsifying. This is the full weight of the two graphs "suchness" — limpid, not false.
And the single graph "also" in the root verse, the CWL says, "shows it further has many names, named the dharma-realm and the reality-limit and so on" (〔0048a26–27〕). Suchness, the dharma-realm, the reality-limit, the perfectly-accomplished, the Consciousness-Only-reality — different names of one substance, all the same it. So the names you meet across the various sūtras and treatises point to one reality.
It is the Consciousness-Only "real nature": doubly excluding the false and the conventional
Most crucial is the final line "the very Consciousness-Only-reality." Why precisely "real nature"? The CWL steadies the two graphs by two pairs of "two kinds":
"The Consciousness-Only nature has two kinds: first, the false, the wholly-imagined; second, the real, the perfectly-accomplished nature — to exclude the false, it says 'real nature'" (〔T31n1585 0048a27–b01〕). In this first division, "Consciousness-Only nature" can be spoken of as false or real. But the wholly-imagined is itself "utterly non-existent" 〔0045c18–19〕: it is not a substantial false thing manifested by consciousness, but a nature superimposed and falsely grasped upon the other-dependent. Saying "real nature" is precisely to exclude this false (the wholly-imagined).
"There are again two natures: first, the conventional, the other-dependent; second, the ultimate-meaning, the perfectly-accomplished — to exclude the conventional, it says 'real nature'" (〔0048b01–02〕). "The Consciousness-Only nature" can again run to the conventional — the other-dependent too is a conventional nature of "Consciousness-Only"; saying "real nature" is again to exclude this conventional (the other-dependent).
After the double exclusion, only one remains: the perfectly-accomplished. So "the Consciousness-Only-reality is, once the false (the wholly-imagined) and the conventional (the other-dependent) are both excluded, that real, ultimate-meaning perfectly-accomplished, suchness." Consciousness-Only, stated to the end, comes to rest not on a substantial "consciousness," nor in a nihilistic void, but on this — the dharma-nature of the other-dependent, revealed by the two emptinesses, ever-thus in nature: suchness.
Mark closes in nature, nature opens into stages
With this verse, the "characteristic" of Consciousness-Only is wholly gathered up: the transformers, no-object, the three natures, the three non-natures, layer by layer peeling off the false grasping (the wholly-imagined) and seeing clearly the condition-born (the other-dependent), the real (the perfectly-accomplished) finally revealed is the "Consciousness-Only-reality." The treatise's spine turns a crucial corner here — from "mark" to "nature."
But "real nature," though established, is still only "what is realized"; whether one can directly realize it, and how to realize it step by step, is another matter. So the next five verses (provisioning · intensified-effort · penetration · cultivation · ultimate) turn a different way, stating the "stages of Consciousness-Only" — the five stages of cultivation-and-realization. Mark is what is clarified · nature is where one comes home · stage is the means of entering: having clarified the mark of Consciousness-Only, coming home to the real nature of Consciousness-Only (suchness), one then enters by realizing it through the five stages. The whole treatise from mark to nature, from nature to stage — this verse is exactly its pivot.
考據Apparatus
本偈收唯識相、立唯識實性（圓成＝真如＝諸法勝義＝唯識性之真實義）。全論由「相」轉「性」之樞紐。其釋論《成唯識論》卷九釋之。
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 → 唯識性（偈二十五）。唯識相（偈一–二十四）收於此；下開唯識位（偈二十六–三十）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | （貳）明唯識性·解第二十五頌唯識真性：（一）釋初三句（勝義·真如）·（二）釋第四句（唯識實性·二種）（卷九）〔T31n1585 0048a17〕 |
唯識相（能變 v.1–16·唯識無境 v.17·諸難 v.18–19·三性三無性 v.20–24）至此收於「唯識性」——圓成實＝真如＝諸法勝義＝唯識實性。下偈二十六起明唯識位（五位修證）。三性收於圓成，相轉為性，全論樞紐。
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） | 此諸法勝義，亦即是真如，常如其性故，即唯識實性。 | T31n1586 0061a26–27 |
| 成唯識論 T1585（揉頌） | 「此諸法勝義，亦即是真如，常如其性故，即唯識實性。」 | T31n1585 0048a01–02 |
| 真諦《轉識論》T1587 | 此境識俱泯即是實性，實性即是阿摩羅識。 | T31n1587 0062c18–19 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》直說「境識俱泯即是實性，實性即是阿摩羅識」〔T31n1587 0062c18–19〕；但此處未自稱「第九識」，也不足以把阿摩羅與本頌『唯識實性／圓成真如』判作同一術語或同本異譯。玄奘系另以「無垢識」名如來地之清淨第八〔T31n1585 0013c19–0014a02〕；窺基明言古師立阿摩羅為第九「非也」，判其為轉因第八所得之圓鏡智相應識〔T43n1830 0344c10–13〕。同時，轉依之所轉得分為所顯得之涅槃／真如與所生得之菩提智品〔T31n1585 0055b03–06·0056a07–11〕。因此此處只保留兩系『實性／阿摩羅』語彙的義理對讀，不把圓成真如、清淨第八與未經本文直證的「第九」壓成一項。
三、唯識義之釋據（眼）
（一） 諸法勝義·四勝義——〔T31n1585 0048a17–23〕：
此性即是諸法勝義，是一切法勝義諦故。然勝義諦略有四種：一、世間勝義，謂蘊、處、界等；二、道理勝義，謂苦等四諦；三、證得勝義，謂二空真如；四、勝義勝義，謂一真法界。此中勝義依最後說，是最勝道所行義故，為簡前三，故作是說。〔T31n1585 0048a17–23〕
（二） 亦即是真如·真如義·多名——〔T31n1585 0048a23–27〕：
此諸法勝義亦即是真如，真謂真實，顯非虛妄，如謂如常，表無變易，謂此真實於一切位常如其性，故曰真如，即是湛然不虛妄義。「亦」言顯此復有多名，謂名法界及實際等。〔T31n1585 0048a23–27〕
（三） 即唯識實性·簡虛妄簡世俗——〔T31n1585 0048a27–b02〕：
此性即是唯識實性，謂唯識性略有二種：一者虛妄，謂遍計所執；二者真實，謂圓成實性，為簡虛妄說「實性」言。復有二性：一者世俗，謂依他起；二者勝義，謂圓成實，為簡世俗故說「實性」。〔T31n1585 0048a27–b03〕
→ 唯識實性者，即圓成實＝真如＝諸法勝義（四勝義中「勝義勝義」一真法界·最勝道所行）。真如者真實（非虛妄）·如常（無變易）·於一切位常如其性，復名法界·實際。其曰「實性」，雙簡：簡虛妄（遍計所執之虛妄唯識性）·簡世俗（依他起之世俗唯識性）——故唯圓成是唯識之真實性。唯識相至此收於唯識性。 → 承衍：本論 v.20–22（三性·圓成）· v.24（勝義無性·依圓成立）· v.26–30（唯識位·證唯識性之五位）· v.29–30（轉依·法身·究竟證圓成）。
四、諸家異釋（古德·標宗）
唯識性二重二種（成唯識論·本偈正釋）——《成唯識論》以二重「二種」釋唯識實性：
〔唯識性〕一者虛妄，謂遍計所執；二者真實，謂圓成實性〔簡虛妄〕……一者世俗，謂依他起；二者勝義，謂圓成實〔簡世俗〕。〔T31n1585 0048a28–b02〕
→ 唯識性通虛妄（遍計）·真實（圓成）·世俗（依他）·勝義（圓成）；「實性」一言雙簡虛妄與世俗，獨取圓成為唯識之真實勝義性。〔諸家無大諍，盡在釋論糅文。〕T1587 以阿摩羅稱境識俱泯之實性；玄奘系則將無垢識判作清淨第八，並把轉依之所顯真如與所生智品分說。此為術語與架構差異，不據以直稱 T1587 阿摩羅為第九，亦不判其與圓成實同義（見§二）。
（附） 三頌總意（23–25 收結）——《成唯識論》：「三頌總顯諸契經中說無性言非極了義，諸有智者不應依之總撥諸法都無自性。」〔T31n1585 0048b03–04〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 唯識實性 | vijñaptimātratā | 圓成實＝真如＝諸法勝義；簡虛妄（遍計）簡世俗（依他）之唯識真實性〔0048a27〕 |
| 真如 | tathatā | 真＝真實（非虛妄）·如＝如常（無變易）·於一切位常如其性；復名法界·實際〔0048a23〕 |
| 勝義（勝義勝義） | paramārtha | 四勝義之最後（一真法界·最勝道所行）；諸法勝義依此說〔0048a18〕 |
| 圓成實 | pariniṣpanna | 二空所顯真如；唯識實性·真實·勝義唯識性〔0048a29〕 |
六、譬喻·修辭
本偈明唯識實性（真如·勝義），體絕名相，喻較疏；八喻（依他如幻）在 v.22、三喻（空華幻事太虛空）在 v.24。修辭在「真如」二字之訓詁——「真謂真實，顯非虛妄；如謂如常，表無變易」〔T31n1585 0048a24–25〕：以「真」「如」二字各訓，顯真如「湛然不虛妄」（非虛妄·無變易·常如其性）之義。又「亦」字顯一體多名（法界·實際等），明真如·法界·實際·圓成·唯識實性，異名同體。
七、互讀
- 三十頌 v.20–22：三性·圓成實——本偈唯識實性即圓成實（三性收於此）。
- 三十頌 v.24：勝義無性——本偈勝義（一真法界）即彼勝義無性所依之圓成。
- 三十頌 v.17：唯識無境——本偈唯識實性即彼「唯識」之真實性所歸。
- 三十頌 v.26–30：唯識位（資糧·加行·通達·修習·究竟）——本偈唯識性即五位所證；v.29 轉依·v.30 法身究竟證此。
- 真如「多名」（法界·實際等）：《成唯識論》「如餘論中隨義廣釋」〔T31n1585 0048a27〕——真如·法界·實際·圓成·唯識實性異名同體，廣釋指餘論（瑜伽·辯中邊等）。
八、校本定位
- 玄奘 T1586（底本）：偈二十五〔T31n1586 0061a26–27〕。
- 成唯識論 T1585（釋論骨幹·卷九）：諸法勝義·四勝義〔0048a17–23〕· 亦即是真如·真如義·多名〔0048a23–27〕· 即唯識實性·簡虛妄簡世俗〔0048a27–b02〕· 三頌總意〔0048b03–04〕· 無垢識為如來地清淨第八〔0013c19–0014a02〕· 轉依之所顯得與所生得〔0055b03–06·0056a07–11〕。
- 真諦《轉識論》T1587（古漢義理平行）：實性即阿摩羅識〔0062c18–19〕。
- 窺基《成唯識論述記》T1830：唯識實性·四勝義·真如多名之疏（卷九）；本頌專釋段〔T43n1830 0555a12–0555b25〕· 阿摩羅非別立第九、為轉因第八所得〔0344c10–13〕。
This verse closes the characteristic of Consciousness-Only and establishes the Consciousness-Only-reality (the perfectly-accomplished ＝ suchness ＝ the ultimate-meaning of dharmas ＝ the real nature of the Consciousness-Only nature). The pivot where the whole treatise turns from "mark" to "nature." The CWL fascicle 9 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 Consciousness-Only nature (verse 25). The characteristic of Consciousness-Only (verses 1–24) closes here; the stages of Consciousness-Only (verses 26–30) open below. 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | (II) clarifying the Consciousness-Only nature · glossing verse 25's Consciousness-Only true nature: (i) the first three lines (ultimate-meaning · suchness) · (ii) the fourth line (the Consciousness-Only-reality · two kinds) (fasc. 9) 〔T31n1585 0048a17〕 |
The characteristic of Consciousness-Only (the transformers vv.1–16 · Consciousness-Only-without-object v.17 · the difficulties vv.18–19 · the three natures and non-natures vv.20–24) closes here in the "Consciousness-Only nature" — the perfectly-accomplished ＝ suchness ＝ the ultimate-meaning of dharmas ＝ the Consciousness-Only-reality. Verse 26 onward states the stages of Consciousness-Only (the five stages of cultivation-and-realization). The three natures close in the perfectly-accomplished, mark turns to nature, the treatise's pivot.
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) | 此諸法勝義，亦即是真如，常如其性故，即唯識實性。 | T31n1586 0061a26–27 |
| 成唯識論 T1585 (redacted verse) | 「此諸法勝義，亦即是真如，常如其性故，即唯識實性。」 | T31n1585 0048a01–02 |
| Paramārtha 《轉識論》 T1587 | 此境識俱泯即是實性，實性即是阿摩羅識。 | T31n1587 0062c18–19 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 states directly that when object and consciousness are both dissolved, "this is the real nature; the real nature is the amala consciousness" 〔T31n1587 0062c18–19〕. That passage does not itself call amala a "ninth consciousness," nor does it establish that amala and this verse's Consciousness-Only-reality／perfectly-accomplished suchness are the same term or common-source rendering. The Xuanzang line separately calls the Buddha-stage purified eighth the "undefiled consciousness" 〔T31n1585 0013c19–0014a02〕; Kuiji rejects the old masters' separate ninth and identifies amala with the mirror-cognition-associated consciousness obtained by transforming the causal eighth 〔T43n1830 0344c10–13〕. Transformation-of-basis also distinguishes displayed nirvāṇa／suchness from produced bodhi cognition 〔T31n1585 0055b03–06·0056a07–11〕. The two terminologies may therefore be compared thematically, but perfectly-accomplished suchness, the purified eighth, and an unverified "ninth" must not be collapsed into one item.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The ultimate-meaning of dharmas · the four ultimate-meanings — 〔T31n1585 0048a17–23〕:
此性即是諸法勝義，是一切法勝義諦故。然勝義諦略有四種：一、世間勝義，謂蘊、處、界等；二、道理勝義，謂苦等四諦；三、證得勝義，謂二空真如；四、勝義勝義，謂一真法界。此中勝義依最後說，是最勝道所行義故，為簡前三，故作是說。〔T31n1585 0048a17–23〕
(ii) Also suchness · the sense of suchness · the many names — 〔T31n1585 0048a23–27〕:
此諸法勝義亦即是真如，真謂真實，顯非虛妄，如謂如常，表無變易，謂此真實於一切位常如其性，故曰真如，即是湛然不虛妄義。「亦」言顯此復有多名，謂名法界及實際等。〔T31n1585 0048a23–27〕
(iii) The very Consciousness-Only-reality · excluding the false, excluding the conventional — 〔T31n1585 0048a27–b02〕:
此性即是唯識實性，謂唯識性略有二種：一者虛妄，謂遍計所執；二者真實，謂圓成實性，為簡虛妄說「實性」言。復有二性：一者世俗，謂依他起；二者勝義，謂圓成實，為簡世俗故說「實性」。〔T31n1585 0048a27–b03〕
→ The Consciousness-Only-reality is the perfectly-accomplished ＝ suchness ＝ the ultimate-meaning of dharmas (the last of the four ultimate-meanings, the "ultimate-of-the-ultimate," the one-true-dharma-realm, the field of the most excellent path). Suchness is the real (not false) · the ever-thus (without change) · ever-thus in nature in every state, also named the dharma-realm, the reality-limit. Its being called "real nature" doubly excludes: it excludes the false (the false Consciousness-Only nature of the wholly-imagined) · it excludes the conventional (the conventional Consciousness-Only nature of the other-dependent) — so only the perfectly-accomplished is the real nature of Consciousness-Only. The characteristic of Consciousness-Only closes here in the Consciousness-Only nature. → Further connections: this treatise vv.20–22 (the three natures · the perfectly-accomplished) · v.24 (the ultimate-meaning-no-nature · established upon the perfectly-accomplished) · vv.26–30 (the stages of Consciousness-Only · the five stages realizing the Consciousness-Only nature) · vv.29–30 (the transformation-of-basis · the dharma-body · the ultimate realization of the perfectly-accomplished).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
The Consciousness-Only nature's double "two kinds" (CWL · this verse's own gloss) — the CWL glosses the Consciousness-Only-reality by two pairs of "two kinds":
〔唯識性〕一者虛妄，謂遍計所執；二者真實，謂圓成實性〔excluding the false〕……一者世俗，謂依他起；二者勝義，謂圓成實〔excluding the conventional〕。〔T31n1585 0048a28–b02〕
→ The Consciousness-Only nature runs through the false (the wholly-imagined) · the real (the perfectly-accomplished) · the conventional (the other-dependent) · the ultimate-meaning (the perfectly-accomplished); the single word "real nature" doubly excludes the false and the conventional, taking the perfectly-accomplished alone as Consciousness-Only's real, ultimate-meaning nature. 〔No great dispute among the masters, all lying within the commentary's redaction.〕 T1587 calls the real nature disclosed when object and consciousness are both dissolved "amala consciousness." The Xuanzang line instead treats the undefiled consciousness as the purified eighth and distinguishes the suchness displayed in transformation-of-basis from the cognition thereby produced. This is a difference of terminology and framework; it does not by itself make T1587's amala a ninth or equate it with the perfectly-accomplished (see §2).
(addendum) The combined sense of the three verses (closing vv.23–25) — the CWL: "the three verses together show that the no-nature talk in the sūtras is not the utterly definitive meaning, and those of wisdom should not, relying on it, dismiss all dharmas as wholly without own-nature." 〔T31n1585 0048b03–04〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 唯識實性 | vijñaptimātratā | the perfectly-accomplished ＝ suchness ＝ the ultimate-meaning of dharmas; Consciousness-Only's real nature, excluding the false (wholly-imagined) and the conventional (other-dependent) 〔0048a27〕 |
| 真如 | tathatā | true ＝ real (not false) · thus ＝ ever-thus (without change); ever-thus in nature in every state; also named the dharma-realm · the reality-limit 〔0048a23〕 |
| 勝義（勝義勝義） | paramārtha | the last of the four ultimate-meanings (the one-true-dharma-realm · the field of the most excellent path); the ultimate-meaning of dharmas stated by this 〔0048a18〕 |
| 圓成實 | pariniṣpanna | the suchness revealed by the two emptinesses; the Consciousness-Only-reality · the real · the ultimate-meaning Consciousness-Only nature 〔0048a29〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the Consciousness-Only-reality (suchness · the ultimate-meaning), whose substance is beyond name-and-mark, so similes are sparse (the eight similes of the dependent-as-illusory are at v.22, the three similes at v.24). The rhetoric lies in the etymological gloss of "suchness (真如)" — "true means real, showing the not-false; thus means ever-thus, showing the no-change" 〔T31n1585 0048a24–25〕: glossing the two graphs "true" and "thus" separately, showing suchness's sense of "limpid, not false" (not-false · without-change · ever-thus in nature). And the graph "also (亦)" shows the one-substance-many-names (the dharma-realm, the reality-limit etc.), showing that suchness · dharma-realm · reality-limit · the perfectly-accomplished · the Consciousness-Only-reality are different names of one substance.
7 · Cross-readings (互讀)
- 三十頌 v.20–22: the three natures · the perfectly-accomplished — this verse's Consciousness-Only-reality is the perfectly-accomplished (the three natures close in it).
- 三十頌 v.24: the ultimate-meaning-no-nature — this verse's ultimate-meaning (the one-true-dharma-realm) is the perfectly-accomplished upon which that ultimate-meaning-no-nature rests.
- 三十頌 v.17: Consciousness-Only-without-object — this verse's Consciousness-Only-reality is where that "Consciousness-Only's" real nature comes home.
- 三十頌 vv.26–30: the stages of Consciousness-Only (provisioning · intensified-effort · penetration · cultivation · ultimate) — this verse's Consciousness-Only nature is what the five stages realize; v.29's transformation-of-basis · v.30's dharma-body ultimately realize it.
- suchness's "many names" (the dharma-realm · the reality-limit etc.): the CWL's "as expounded at length according to sense in the other treatises" 〔T31n1585 0048a27〕 — suchness · dharma-realm · reality-limit · the perfectly-accomplished · the Consciousness-Only-reality, different names of one substance, the fuller exposition pointing to the other treatises (the Yogācārabhūmi, the Madhyāntavibhāga, etc.).
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 25 〔T31n1586 0061a26–27〕.
- 成唯識論 T1585 (commentary backbone · fasc. 9): the ultimate-meaning of dharmas · the four ultimate-meanings 〔0048a17–23〕 · also suchness · the sense of suchness · the many names 〔0048a23–27〕 · the very Consciousness-Only-reality · excluding the false, excluding the conventional 〔0048a27–b02〕 · the combined sense of the three verses 〔0048b03–04〕 · the undefiled consciousness as the Buddha-stage purified eighth 〔0013c19–0014a02〕 · displayed and produced attainments in transformation-of-basis 〔0055b03–06·0056a07–11〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the real nature is the amala consciousness 〔0062c18–19〕.
- 窺基《成唯識論述記》 T1830: gloss on the Consciousness-Only-reality · the four ultimate-meanings · suchness's many names (fasc. 9); verse-specific section 〔T43n1830 0555a12–0555b25〕 · amala not a separate ninth but obtained by transforming the causal eighth 〔0344c10–13〕.