Chapter I of the Saṃdhinirmocana-sūtra 解深密經 is divided into four parts. In the first part, it seems that the relationship between paramārtha-satya and dharmas is interpreted by the two truths 二諦. However, it is better to interpret this relationship using the three natures 三性 of Chinese Yogācāra thought. Paramārtha-satya is replaced by pariniṣpanna, dharmas are replaced by parikalpita, and vastu 事 and saṃskāra 行 between the two imply paratantra.
How were the three natures in this portion accepted by Chinese Yogācāra? In previous studies, it has been stated that Wŏnch’uk 圓測 (613–696) did not understand Yogācāra correctly. But when we read his commentary of the Saṃdhinirmocana-sūtra (解深密經疏) carefully, it is clear that he correctly understands that vastu and saṃskāra are paratantra, and that he properly describes the interpretations of this portion by Paramārtha 眞諦 and Xuanzang 玄奘.
Xuanzang’s interpretation of dharmas is the following: (1) saṃskṛta and asaṃskṛta are parikalpita; (2) saṃskṛta and asaṃskṛta are the object part 相分 of paratantra; (3) that saṃskṛta is paratantra and asaṃskṛta is pariniṣpanna are the paramārtha-satya. According to the third interpretation, the dharmas are not denied. On the other hand, Paramārtha’s interpretation is that the existence of all dharmas is denied as follows: (1) the discrimination by confused consciousness 乱識分別, (2) wrong thought as foundation 根本 (不正思惟), (3) niḥsvabhāva of parikalpita and paratantra 無相無生. This is the interpretation that was used in the Shelun 攝論 school. Wŏnch’uk criticizes this Shelun interpretation, insisting that Xuanzang’s interpretation should be applied to this portion.
