大乘義章 2.76

2.76

第一釋名。四優檀那，出《地持論》。名者，所謂一切行無常、一切行苦、諸法無我、涅槃寂滅。有為集起，目之為行。行流非恒，稱曰無常。逼惱名苦。行同前釋。自體名法，法無性實，故曰無我。何故前二云一切行，後門之中說諸法乎？以苦無常止在有為，是故云行。無我通於一切法，故說諸法也。涅槃無為，恬泊名滅。優檀那者，是中國語，此名為印。故《大智論》明法無常、無我、涅槃，名三法印。《成實》亦爾。法相揩定、不易之義，名印也。名義如是。

First is the explanation of the names. The four udānas derive from the Bodhisattvabhūmi (Di chi lun). As for the names, they are what are called: all conditioned formations are impermanent, all conditioned formations are suffering, all dharmas are non-self, and nirvāṇa is tranquil cessation. The assembling and arising of conditioned things is designated as "formations" (saṃskāra). The flux of formations is not constant, and is called "impermanent". Affliction and distress are called "suffering". Formations are explained as before. Intrinsic entity is called "dharma"; dharmas lack real nature, and are therefore said to be "non-self". Why do the first two say "all formations", while the latter clause speaks of "all dharmas"? Because suffering and impermanence are restricted to conditioned things, they are therefore called "formations". Non-self pervades all dharmas, and therefore it speaks of "all dharmas". Nirvāṇa is unconditioned, and tranquil equanimity is called "cessation". Udāna is a word from the Central Country (India); here it is called "seal" (mudrā). Therefore the Mahāprajñāpāramitopadeśa clarifies that the impermanence of dharmas, non-self, and nirvāṇa are called the three Dharma seals. The Tattvasiddhi is also like this. The sense of the marks of dharmas being definitively determined and unalterable is called a "seal". Such are the names and meanings.