成唯識論述記 9.245

9.245

述曰：五相者，一、所詮；二、能詮；三、相屬；四、執著；五、不執著。若妄所計所詮諸法，能詮諸名，計所執性。前五事中相、名、分別三事之中，取分別全，相、名少分是所詮相，由名亦所詮故。相、名少分是能詮相，由名亦相故。今此三法隨其所應，所詮、能詮屬依他起，唯說染分依他起故。真如全，正智少分是所詮相，正智少分是能詮相，此依無倒釋成實性，故攝正智，隨此所應，所詮、能詮屬圓成實，後得正智亦能變似能詮相故。前言離過無漏無能詮，今談法實無漏亦能詮，故所詮相及能詮相並屬三性。

The Commentary states: The five marks are: first, the expressed; second, the expresser; third, mutual connection; fourth, attachment; and fifth, non-attachment. The dharmas expressed and the names that express, when falsely conceptualized, belong to the parikalpita-svabhāva. Among the three factors—marks, names, and discrimination—within the previous five factors: taking discrimination in its entirety, and parts of marks and names, these constitute the mark of the expressed, because names are also what is expressed. Parts of marks and names are the mark of the expresser, because names are also marks. Now, these three dharmas, according to their proper correspondence, as the expressed and the expresser, belong to the paratantra-svabhāva, because this refers only to the defiled portion of paratantra. Tathatā in its entirety and a part of right knowledge constitute the mark of the expressed; a part of right knowledge constitutes the mark of the expresser. This explains the pariniṣpanna-svabhāva on the basis of non-perversion, and thus subsumes right knowledge. According to their proper correspondence, the expressed and the expresser belong to the pariniṣpanna-svabhāva, because subsequently attained right knowledge can also transform into appearances resembling the expresser. Previously it was said that untainted [dharmas] free from faults have no expresser, but now discussing the reality of phenomena, the untainted also expresses; hence the mark of the expressed and the mark of the expresser both belong to all three natures.