唯識三十頌 偈二 三能變
你這一生造的善與惡，憑什麼隔著死亡、隔著千萬個生滅的念頭，到來生才結果？那股力量，存在哪裡？
世親點出能變的三識之名——異熟、思量、了別境——隨即單講最深的第一個：阿賴耶識。祂一身三名，其實是三個『非祂不可』的位子：是收藏一切的「藏」，是承接業果、讓一生接得上一生的「異熟」，是執持一切種子不令散失的「一切種」。
種子也不是倉裡死米：它剎那即滅卻又相續、善惡不亂、各引各的果，活生生地流著。
一個你一輩子沒「見」過、卻一刻也離不開的識。下一首偈，世親要用一道瀑布，讓你看祂怎麼流。
By what does the good and evil you do this life bear fruit only in a life to come — across death, across ten thousand arising-and-ceasing thoughts? Where is that force stored?
Vasubandhu names the three transforming consciousnesses — ripening, deliberating, object-discerning — and at once takes up the deepest, the first: the storehouse consciousness. Its single body bears three names, which are really three posts nothing else can fill: the "store" that holds all, the "ripening" that carries karmic fruit so one life connects to the next, the "all-seeds" that keeps every seed from scattering.
And the seeds are no dead grain in a warehouse: momentary yet continuing, never crossing good with evil, each drawing its own fruit — alive, and flowing.
A consciousness you have never once "seen," yet have never for a moment been without. In the next verse, Vasubandhu will show you how it flows — under the image of a waterfall.
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 0060a29·b04〕
謂異熟、思量，及了別境識。
初阿賴耶識，異熟一切種，
偈二為一 kārikā 四句：前二句結上偈「此能變唯三」而標三能變之名（異熟·思量·了別境）；後二句啟初能變——阿賴耶識之自相（藏）、果相（異熟）、因相（一切種）。 科判位：唯識相 · 廣辯（次二十二行半廣辯唯識相）· 初能變·阿賴耶識（偈二–四）首。
釋論啟廣辯（成唯識論 T31n1585 卷二）
雖已略說能變三名，而未廣辯能變三相。且初能變其相云何？頌曰：初阿賴耶識，異熟一切種……〔T31n1585 0007c12–15〕
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
謂異熟、思量，及了別境識。 初阿賴耶識，異熟一切種，
白話
上一首偈說，能變現出「我」和「世界」的識，就三種。這一首，先把這三種的名字一個一個點出來，再單講第一種。
三個名字是：異熟、思量、了別境。
- 「異熟」，是最底層、像大倉庫那個識（後面會講，祂就是阿賴耶識）。祂收著我們過去所有行為留下的種子，又隨著業力，把果報慢慢「熟」出來——所以叫異熟。
- 「思量」，是那個躲在心底、一刻不停地把倉庫認作「我」的識（就是末那識，第五首偈才細講）。
- 「了別境」，是眼、耳、鼻、舌、身、意這六個專門分辨外境的識。
點完名字，這首偈就接著單講第一個、也是最根本的那個——阿賴耶識。祂一上來給了三個身分：
第一個身分是「阿賴耶」，意思就是「藏」（倉庫）。祂能收藏（能藏）、被收藏（所藏），還被我們死死當成「我」來執取（執藏）。一切染污的東西都跟祂互相牽連，眾生也無始以來都把祂認作『自己心裡那個我』。
第二個身分是「異熟」。祂是我們造的善業、惡業所牽引、所「熟成」的那個果報主體。一期一期的生命能接得上、相續不斷，靠的就是祂——所以叫『能引諸界、趣、生的異熟果』。
第三個身分是「一切種」。「種」就是種子。我們做過的每一件事、起過的每一個念，都在祂裡面留下一顆「種子」（一股將來會結果的潛在功能）。祂把這一切種子好好執持著、不讓散失——所以叫「一切種」。
所以這一首偈，等於先給整部書排了個出場順序：能變的識有三種，而第一個出場、最深最根本的，就是這個又叫「藏」、又叫「異熟」、又叫「一切種」的阿賴耶識。祂是怎麼運作、怎麼相續的，下面幾首偈接著細說。
The verse
謂異熟、思量，及了別境識。 初阿賴耶識，異熟一切種，
namely, the ripening, the deliberating, and the object-discerning consciousness. The first, the storehouse consciousness, is the ripening and the all-seeds [consciousness] —
In plain words
The previous verse said: the consciousness that transforms into "self" and "world" comes in just three kinds. This verse first names the three, one by one, then takes up the first on its own.
The three names are: the ripening, the deliberating, and the object-discerning.
- The ripening (異熟) is the deepest, storehouse-like consciousness (we'll soon learn it is the ālaya). It holds the seeds left by all our past deeds and, driven by karma, slowly "ripens" their fruits — hence "ripening."
- The deliberating (思量) is the consciousness that hides in the depths and never for a moment stops taking the storehouse to be "I" (the manas, detailed only at verse 5).
- The object-discerning (了別境) is the eye, ear, nose, tongue, body, and thinking mind — the six consciousnesses that sort out the world.
Having named them, the verse turns to the first and most fundamental — the storehouse consciousness (阿賴耶識). It is given three identities at once:
The first identity is "ālaya," which simply means "store" (a storehouse). It can store (the storer), is stored (the stored), and is gripped tight as "I" (the appropriated-store). Everything defiled is bound up with it as mutual condition, and beings have, beginninglessly, taken it for "the self within my own mind."
The second identity is "ripening" (異熟). It is the very subject of fruition that our good and bad deeds draw forth and "ripen." That one life can connect to the next, unbroken, rests on it — hence "the ripened fruit that draws forth the realms, destinies, and births."
The third identity is "all-seeds" (一切種). A "seed" is a seed. Every deed we have done, every thought we have stirred, leaves a "seed" within it (a latent capacity that will one day bear fruit). It holds all these countless seeds intact and lets none be lost — hence "all-seeds."
So this verse, in effect, sets the order of appearance for the whole book: there are three transforming consciousnesses, and the first to appear, the deepest and most fundamental, is this storehouse consciousness — called at once "store," "ripening," and "all-seeds." How it works and how it continues, the next verses spell out.
一個你一輩子都沒「見」過的識
第一首偈說「能變唯三」，這一首就把三個名字交代了：異熟、思量、了別境。後兩個——思量（末那）、了別境（前六識）——多少還能對得上一點經驗：眼在看、耳在聽、心裡有個放不下的「我」。可第一個「異熟」，也就是阿賴耶識，你一輩子都沒「見」過祂。
那問題就來了：佛法一向講『離言、離戲論』，為什麼偏要安立一個誰也感覺不到的識？ 不立祂，不行嗎？
世親的答覆藏在這一首給阿賴耶安的三個身分裡——祂不是憑空多出來的一個東西，而是三個『非祂不可』的位子。
三個非祂不可的位子
《成唯識論》說阿賴耶有『自相、果相、因相』三相，正對本偈的三個名字。
自相——「藏」（阿賴耶）。 「初能變識，大小乘教名阿賴耶，此識具有能藏、所藏、執藏義故」（〔T31n1585 0007c20–21〕）。祂能收、被收、又被執為我。為什麼非要有個「藏」？因為「謂與雜染互為緣故，有情執為自內我故」（〔0007c21〕）——我們煩惱業習一來一往，總得有個地方收著；而我們心底那個牢牢認定的「我」，認的也正是祂。
果相——「異熟」。 「此是能引諸界、趣、生，善、不善業異熟果故，說名異熟」（〔0007c25〕）。這是祂『非祂不可』最吃緊的一個位子：你這一生造的善惡，憑什麼到來生才結果？中間隔著死亡、隔著無數念頭的生滅，那股「業力」存在哪兒、又靠誰把它一期一期接著「熟」出來？《成唯識論》答得很實在——「離此命根、眾同分等恒時相續勝異熟果不可得故」（〔0007c26〕）。一期生命之所以接得上、相續不斷，就因為有這個異熟果識在底下托著。
因相——「一切種」。 「此能執持諸法種子令不失故，名一切種」（〔0008a01〕）。你做過的每件事、起過的每個念，都留下一顆「種子」（將來會結果的潛在功能）；得有個東西把這千千萬萬顆種子執持住、不讓它散失——那就是祂。
三個位子合起來，就是答覆：不是唯識家愛多立一個識，而是『業果不失』「生死相續」『一切種子有處可藏』這三件事，逼著你非承認有這麼一個深層識不可。
種子不是死的：六個條件
既說「一切種」，得先把「種子」說清楚，免得把它想成倉庫裡一顆顆死的米粒。《成唯識論》給種子定了六個條件（種子六義），條條都在打掉誤會：
它要「剎那滅」（才生即滅、不是常住不變的死東西，常住的反而生不出果）；要「果俱有」（種子與它所生的現行同時和合）；要「恒隨轉」（長時一類相續到究竟位，不像前七識那樣間斷）；要「性決定」（善種生善、惡種生惡，不亂套）；要「待眾緣」（要等眾緣會合才起用，不是自然就頓生一切）；要「引自果」（色種引色、心種引心，各引各的，不是一因生一切果）。（〔T31n1585 0009b07–29〕）
所以「種子」是一股剎那剎那、有條件、會相續、各歸各的活功能，不是一堆靜止的庫存。
種子從哪兒來：本有還是新熏
這裡古德有過一場著名的討論，《成唯識論》原原本本並陳了三家：護月說種子「皆本性有，不從熏生」（本有家，〔0008a21〕）；難陀說種子都是熏習才生的（新熏家，「故唯始起」〔0009b06〕）；護法折衷而立正義——「由此應知，諸法種子各有本有、始起二類」（〔0009b06〕）：有的是無始法爾本具，有的是後天熏習新成。此處只如實傳這場古德的並陳與護法的定說，不另添新解。
唯識為讀法：經有其源
要記得，這個阿賴耶識不是唯識家發明的。祂的根在經裡——《解深密經》早說「阿陀那識甚深細，一切種子如瀑流」，第八識的三名、一切種、相續義，都以那部經為經源；阿賴耶這一相續之相，本論到第四首偈「恒轉如瀑流」才正式以瀑布為喻說祂。《轉識論》的古漢義段另以『本識（一切種子所依止）、宅識（一切種子之所栖處）、藏識（一切種子隱伏之處）』狀此深識（〔T31n1587 0061c11–13〕），可與玄奘「能藏·所藏·執藏」作義理平行；不據此判定共同底本。
A consciousness you have never once "seen"
Verse 1 said "the transformers are just three"; this verse names them: the ripening, the deliberating, the object-discerning. The latter two — the deliberating (manas) and the object-discerning (the six) — answer at least loosely to experience: the eye sees, the ear hears, there is a stubborn "I" in the heart. But the first, the "ripening," the ālaya, you have never once "seen" in your whole life.
So the question arises: Buddhism always teaches the transcending of words and conceptual proliferation — why insist on positing a consciousness no one can feel? Could we not do without it?
Vasubandhu's answer is hidden in the three identities this verse assigns to the ālaya — it is not one more thing conjured up, but three "there-is-no-substitute" posts.
Three posts that nothing else can fill
The CWL says the ālaya has three aspects — self-aspect, fruit-aspect, cause-aspect — answering exactly to the verse's three names.
Self-aspect — "store" (ālaya). "初能變識，大小乘教名阿賴耶，此識具有能藏、所藏、執藏義故" (〔T31n1585 0007c20–21〕). It stores, is stored, and is gripped as "I." Why must there be a "store"? "謂與雜染互為緣故，有情執為自內我故" (〔0007c21〕) — our afflictive deeds and habits come and go, and there must be somewhere they are kept; and the "I" we cling to in our depths is precisely this.
Fruit-aspect — "ripening." "此是能引諸界、趣、生，善、不善業異熟果故，說名異熟" (〔0007c25〕). This is the most load-bearing of the "no-substitute" posts: by what does the good and evil you do this life bear fruit only in a life to come? Across death, across the arising and ceasing of countless thoughts, where is that "karmic force" stored, and who carries it forward to "ripen" life after life? The CWL answers concretely: "離此命根、眾同分等恒時相續勝異熟果不可得故" (〔0007c26〕). That one life connects unbroken to the next is precisely because this ripened-fruit consciousness holds it up from below.
Cause-aspect — "all-seeds." "此能執持諸法種子令不失故，名一切種" (〔0008a01〕). Every deed and thought leaves a "seed" (a latent fruit-bearing capacity); there must be something that holds these countless seeds intact and lets none scatter — that is it.
Taken together, the three posts are the answer: it is not that Yogācāra is fond of positing one more consciousness, but that three facts — that karmic fruit is not lost, that birth-and-death continues, that all seeds have somewhere to be stored — force you to admit such a deep consciousness.
Seeds are not dead: six conditions
Having said "all-seeds," one must first make "seed" clear, lest it be pictured as dead grains in a warehouse. The CWL sets six conditions for a seed (the six meanings of seed), each dispelling a misunderstanding:
It must be "momentary" (剎那滅 — arising and instantly perishing, not a permanent unchanging thing; the permanent, in fact, bears no fruit); "simultaneous with its fruit" (果俱有 — the seed and the present effect it produces are co-present and conjoined); "continuously following" (恒隨轉 — a single kind continuing through long time up to the final stage, unlike the intermittent first seven consciousnesses); "determinate in nature" (性決定 — a good seed yields good, an evil seed evil, no crossing over); "awaiting conditions" (待眾緣 — it acts only when conditions converge, not spontaneously producing everything at once); "drawing its own fruit" (引自果 — a form-seed draws form, a mind-seed draws mind, each drawing its own, not one cause producing all). (〔T31n1585 0009b07–29〕)
So a "seed" is a living capacity — momentary, conditioned, continuing, each to its own kind — not a heap of static stock.
Where do seeds come from: innate or newly perfumed
Here the masters held a famous discussion, and the CWL lays out all three positions: 護月 (Guṇamati) holds seeds are "皆本性有，不從熏生" (innate, 〔0008a21〕); 難陀 (Nanda) holds all seeds arise from perfuming (newly arisen, "故唯始起" 〔0009b06〕); 護法 (Dharmapāla) reconciles and sets the orthodox view — "由此應知，諸法種子各有本有、始起二類" (〔0009b06〕): some are innate from beginningless time, some newly formed by perfuming. This layer only faithfully transmits the masters' juxtaposition and Dharmapāla's settled view, adding no fresh reading.
Yogācāra as the reading: the scripture has its source
Remember, this ālaya was not invented by Yogācāra. Its root is in scripture — the Saṃdhinirmocana long ago said "阿陀那識甚深細，一切種子如瀑流"; the eighth consciousness's three names, the all-seeds, and the continuity all take that sūtra as their source; the ālaya's continuity is set out under the simile of a waterfall only at verse 4, "恒轉如瀑流." An ancient-Chinese passage in the Zhuanshilun separately describes this deep consciousness as "本識（一切種子所依止）、宅識（一切種子之所栖處）、藏識（一切種子隱伏之處）" (〔T31n1587 0061c11–13〕). It may be read thematically beside Xuanzang's "能藏·所藏·執藏," without treating the parallel as proof of a common source text.
考據Apparatus
本偈結上偈而標三能變之名（異熟·思量·了別境），並啟初能變——阿賴耶識之三相（自相藏·果相異熟·因相一切種）。其釋論《成唯識論》卷二廣辯之。
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（次二十二行半廣辯唯識相）→ 初能變·阿賴耶識（偈二–四）首。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 略釋難標宗 → 隨標廣釋 →（一）明三能變識相 → 釋初能變〔啟「且初能變其相云何？頌曰：初阿賴耶識…」〕 |
成唯識論啟廣辯（由略標三名轉入廣辯三相）：
雖已略說能變三名，而未廣辯能變三相。且初能變其相云何？頌曰：初阿賴耶識，異熟一切種……〔T31n1585 0007c12–15〕
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。
本偈要義之古漢文本：玄奘 T1586（底本）· 成唯識論 T1585 揉頌 · 真諦《轉識論》T1587（義理平行於『三能緣·第一果報識』段）。
句一 三能變之名（異熟·思量·了別境）
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 謂異熟、思量，及了別境識。 | T31n1586 0060a29 |
| 真諦《轉識論》T1587 | 次明能緣有三種：一果報識，即是阿梨耶識；二執識，即阿陀那識；三塵識，即是六識。 | T31n1587 0061c08–09 |
義理平行所見：玄奘「異熟·思量·了別境」三名，真諦作『果報·執·塵』三識（果報＝異熟，執＝思量，塵＝了別境）。詳偈一目②。
句二 初能變·阿賴耶（藏·異熟·一切種）
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 初阿賴耶識，異熟一切種。 | T31n1586 0060b04 |
| 真諦《轉識論》T1587 | 果報識者，為煩惱業所引，故名果報。亦名本識，一切有為法種子所依止。亦名宅識，一切種子之所栖處。亦名藏識，一切種子隱伏之處。 | T31n1587 0061c10–13 |
義理平行所見：（甲） 玄奘以『阿賴耶（藏）·異熟·一切種』三名顯第八識三相；真諦以『果報·本識·宅識·藏識』四名顯之——「果報」對「異熟」（果相）、『本識／宅識／藏識』對『一切種·藏』（因相·自相，皆明『一切種子所依／栖處／隱伏處』）。（乙） 真諦繫第八於「果報識」，與玄奘「異熟識」同指，譯名異而義一。
三、唯識義之釋據（眼）
（一） 能變二種：因能變·果能變——〔T31n1585 0007c01–05〕
能變有二種：一、因能變，謂第八識中「等流」、「異熟」二因習氣。等流習氣，由七識中善、惡、無記熏令生長；異熟習氣由六識中有漏善、惡熏令生長。二、果能變，謂前二種習氣力故，有八識生現種種相。
→ 本偈『此能變唯三（異熟·思量·了境）』即「果能變」之三類；三能變者，識變之果位三類也。
（二） 阿賴耶·自相（藏）——〔T31n1585 0007c20–23〕
論曰：初能變識，大小乘教名阿賴耶，此識具有能藏、所藏、執藏義故。謂與雜染互為緣故，有情執為自內我故，此即顯示初能變識所有自相，攝持因果為自相故。
（三） 異熟·果相——〔T31n1585 0007c24–28〕
此是能引諸界、趣、生，善、不善業異熟果故，說名異熟。離此命根、眾同分等恒時相續勝異熟果不可得故。此即顯示初能變識所有果相。
（四） 一切種·因相——〔T31n1585 0007c29–0008a04〕
此能執持諸法種子令不失故，名一切種。離此餘法能遍執持諸法種子不可得故，此即顯示初能變識所有因相。……初能變識，體相雖多，略說唯有如是三相。
（五） 種子定義——〔T31n1585 0008a05–07〕
此中何法名為種子？謂本識中親生自果，功能差別。此與本識及所生果不一、不異，體用、因果理應爾故。
→ 承衍：解深密經〈心意識相品〉阿陀那／阿賴耶·一切種子如瀑流（經源）· 攝大乘論〈所知依分〉阿賴耶識·種子六義 · 本論 v.4「恒轉如瀑流」（阿賴耶之相續）· v.18「由一切種識，如是如是變」。
四、諸家異釋（古德·十大論師·標宗）
（一） 種子本有·新熏·二類合（成唯識論卷二三家）——三十頌諸家異釋盡在其釋論。種子之起，《成唯識論》卷二並陳三家而以護法為正：
- 本有家（護月）：「此中有義：一切種子皆本性有，不從熏生。由熏習力但可增長。」〔T31n1585 0008a21–22〕
- 新熏家（難陀）：種子皆熏故生，「故唯始起」〔T31n1585 0009b06，難陀系結句〕。
- 護法正義（二類合生）：「由此應知，諸法種子各有本有、始起二類。」〔T31n1585 0009b06–07〕
（二） 阿賴耶安立之諸難會通：成唯識論卷二–四廣引《阿毘達磨經》《解深密經》《瑜伽》等證成第八識（本有五種性別·無漏種法爾本有等），皆以本經（解深密·阿陀那）為經源、瑜伽攝論為論承。〔安慧釋論之義經《成唯識論》漢譯所載者引之；其僅存現代梵文校本之《釋論》梵本不取——漢無傳本。〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 阿賴耶（識） | ālaya | 第八識自相：藏（能藏·所藏·執藏）；與雜染互為緣、有情執為自內我〔T31n1585 0007c20〕 |
| 異熟（識） | vipāka | 第八識果相：能引諸界趣生善不善業異熟果〔0007c25〕；真諦作「果報識」 |
| 一切種（識） | sarva-bīja | 第八識因相：執持諸法種子令不失〔0008a01〕 |
| 種子 | bīja | 本識中親生自果之功能差別〔0008a06〕；具六義（剎那滅·果俱有·恒隨轉·性決定·待眾緣·引自果） |
| 因能變／果能變 | hetu-/phala-pariṇāma | 因能變＝等流·異熟二習氣；果能變＝二習氣力故八識生現〔0007c01–05〕 |
| 等流習氣／異熟習氣 | niṣyanda-/vipāka-vāsanā | 七識善惡無記所熏／六識有漏善惡所熏〔0007c02–05〕 |
六、譬喻·修辭
（一） 種子喻（一切種·功能差別）——第八識持「種子」，喻穀麥之種能生自果；然「外穀麥等，識所變故，假立種名，非實種子」〔T31n1585 0009b29–c01〕——真種子唯本識中功能差別。 （二） 藏喻（阿賴耶＝藏）——真諦《轉識論》以『宅識（一切種子之所栖處）·藏識（一切種子隱伏之處）』狀第八之藏義〔T31n1587 0061c11–13〕，與玄奘「能藏·所藏·執藏」相發。 （三） 瀑流喻（前瞻 v.4）——阿賴耶恒轉相續，本偈但立其三相，相續之喻「恒轉如瀑流」於 v.4 正說；經源見《解深密經》「一切種子如瀑流」。
七、互讀
- 解深密經〈心意識相品〉：阿陀那識·阿賴耶識·心三名·「一切種子如瀑流」——第八識三名與一切種之經源（本偈三相之經據）。
- 攝大乘論〈所知依分〉：阿賴耶識為所知依·種子六義·熏習——本偈阿賴耶·一切種之論本廣辯。
- 三十頌 v.4：「恒轉如瀑流，阿羅漢位捨」——阿賴耶相續與捨位（本偈初能變之續）。
- 三十頌 v.18–19：「由一切種識，如是如是變」「二取習氣俱」——一切種變現與生死相續。
- 百法明門論：心法 #08 阿賴耶識——本偈第八識之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈二〔T31n1586 0060a29（三能變名）·0060b04（初阿賴耶識異熟一切種）〕。
- 成唯識論 T1585（釋論骨幹）：啟廣辯〔0007c12–14〕· 因／果能變〔0007c01–05〕· 阿賴耶自相〔0007c20–22〕· 異熟果相〔0007c24–27〕· 一切種因相〔0007c29–0008a04〕· 種子定義〔0008a05–07〕· 種子本有家〔0008a21–22〕· 種子唯始起〔0009b06〕· 種子二類正義〔0009b06–07〕· 種子六義〔0009b07–29〕· 種子喻〔0009b29–c01〕。
- 真諦《轉識論》T1587（古漢義理平行）：三能緣〔0061c08–09〕· 果報識四名（果報·本識·宅識·藏識）〔0061c10–13〕。
- 窺基《成唯識論述記》T1830：阿賴耶三相〔T43n1830 0300c18–0302b20〕· 種子本有、新熏、二類合生三家〔0304b08–0309b10〕· 種子六義〔0309b11–0311c22〕。
Continuous vernacular in 〈baihua〉; doctrinal exposition in 〈yishu〉; the root verse in 〈source〉. This verse names the three transformers (ripening, deliberating, object-discerning) and opens the first — the ālaya's three aspects (self-aspect "store," fruit-aspect "ripening," cause-aspect "all-seeds"); the CWL fascicle 2 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 22½ verses) → first transformer, the ālaya (verses 2–4), head. 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | brief explanation raising the doubt → detailed exposition → (i) the three transformers' characteristics → exposition of the first transformer 〔opening "且初能變其相云何？頌曰：初阿賴耶識…"〕 |
The CWL turns from the brief naming to the detailed exposition of the aspects:
雖已略說能變三名，而未廣辯能變三相。且初能變其相云何？頌曰：初阿賴耶識，異熟一切種…… 〔T31n1585 0007c12–15〕
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.
Ancient-Chinese texts: Xuanzang T1586 (base) · CWL T1585 redacted verse · Paramārtha 《轉識論》 T1587 (thematically aligned to "the three perceivers · first, the result-consciousness").
Clause 1 — the three transformers' names (ripening · deliberating · object-discerning)
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 謂異熟、思量，及了別境識。 | T31n1586 0060a29 |
| Paramārtha 《轉識論》 T1587 | 次明能緣有三種：一果報識，即是阿梨耶識；二執識，即阿陀那識；三塵識，即是六識。 | T31n1587 0061c08–09 |
What the thematic parallel shows: Xuanzang's three names "異熟·思量·了別境" = Paramārtha's "果報·執·塵" (result = ripening; appropriating = deliberating; object = object-discerning). See verse 1, register 2.
Clause 2 — the first transformer, the ālaya (store · ripening · all-seeds)
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 初阿賴耶識，異熟一切種。 | T31n1586 0060b04 |
| Paramārtha 《轉識論》 T1587 | 果報識者，為煩惱業所引，故名果報。亦名本識，一切有為法種子所依止。亦名宅識，一切種子之所栖處。亦名藏識，一切種子隱伏之處。 | T31n1587 0061c10–13 |
What the thematic parallel shows: (a) Xuanzang gives the eighth three names — "ālaya (store) · ripening · all-seeds" (its three aspects); Paramārtha gives four — "result · base-consciousness · dwelling-consciousness · storehouse-consciousness" ("result" = ripening, the fruit-aspect; "base/dwelling/storehouse" = all-seeds·store, the cause- and self-aspects, all naming "where all seeds are based / lodged / concealed"). (b) Paramārtha fixes the eighth to the "result-consciousness," same referent as Xuanzang's "ripening-consciousness," a difference of name not sense.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Two kinds of transformation: cause-transformation, fruit-transformation 〔T31n1585 0007c01–05〕
能變有二種：一、因能變，謂第八識中「等流」、「異熟」二因習氣。等流習氣，由七識中善、惡、無記熏令生長；異熟習氣由六識中有漏善、惡熏令生長。二、果能變，謂前二種習氣力故，有八識生現種種相。
→ The verse's "the transformers are just three (ripening · deliberating · object-discerning)" are the three classes of fruit-transformation; the three transformers are the three result-classes of consciousness's transforming.
(ii) The ālaya · self-aspect ("store") 〔T31n1585 0007c20–23〕
論曰：初能變識，大小乘教名阿賴耶，此識具有能藏、所藏、執藏義故。謂與雜染互為緣故，有情執為自內我故，此即顯示初能變識所有自相，攝持因果為自相故。
(iii) Ripening · fruit-aspect 〔T31n1585 0007c24–28〕
此是能引諸界、趣、生，善、不善業異熟果故，說名異熟。離此命根、眾同分等恒時相續勝異熟果不可得故。此即顯示初能變識所有果相。
(iv) All-seeds · cause-aspect 〔T31n1585 0007c29–0008a04〕
此能執持諸法種子令不失故，名一切種。離此餘法能遍執持諸法種子不可得故，此即顯示初能變識所有因相。……初能變識，體相雖多，略說唯有如是三相。
(v) Definition of a seed 〔T31n1585 0008a05–07〕
此中何法名為種子？謂本識中親生自果，功能差別。此與本識及所生果不一、不異，體用、因果理應爾故。
→ Further connections: 解深密經〈心意識相品〉 (Ādāna/ālaya · "all seeds like a torrent," the scriptural source) · 攝大乘論〈所知依分〉 (the ālaya as support of the knowable · six meanings of seed) · this treatise v.4 「恒轉如瀑流」 · v.18 「由一切種識，如是如是變」.
4 · Variant readings of the masters (諸家異釋 · the ten commentators)
(i) Seeds — innate, newly-perfumed, or both (three positions in CWL fasc. 2) — the Thirty Verses' variant readings lie within its commentary. On the origin of seeds the CWL lays out three positions, taking Dharmapāla's as orthodox:
- Innate (護月 Guṇamati): 「此中有義：一切種子皆本性有，不從熏生。由熏習力但可增長。」 〔T31n1585 0008a21–22〕
- Newly-perfumed (難陀 Nanda): seeds all arise from perfuming — 「故唯始起」 〔T31n1585 0009b06, Nanda-line conclusion〕.
- Dharmapāla's orthodoxy (both classes): 「由此應知，諸法種子各有本有、始起二類。」 〔T31n1585 0009b06–07〕
(ii) Establishing the ālaya, reconciling objections: CWL fasc. 2–4 marshals the Abhidharma-sūtra, Saṃdhinirmocana, Yogācārabhūmi etc. to establish the eighth (five innate lineages distinct · uncontaminated seeds innate by nature, etc.), all taking the scripture (Saṃdhinirmocana · Ādāna) as source and the Yogācārabhūmi / Mahāyānasaṃgraha as the treatise that carries it forward. 〔Sthiramati's reading is cited only as recorded within the Chinese CWL; his Bhāṣya, surviving only in modern Sanskrit editions, is not used — no transmitted Chinese witness.〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 阿賴耶（識） | ālaya | the eighth's self-aspect: store (storing · stored · appropriated); mutual condition with the defiled, gripped by beings as the inner self 〔T31n1585 0007c20〕 |
| 異熟（識） | vipāka | the eighth's fruit-aspect: the ripened fruit of good/bad deeds drawing forth realms-destinies-births 〔0007c25〕; Paramārtha "result-consciousness" |
| 一切種（識） | sarva-bīja | the eighth's cause-aspect: holding all dharma-seeds intact 〔0008a01〕 |
| 種子 | bīja | a particular fruit-bearing capacity within the base consciousness 〔0008a06〕; with six meanings (momentary · simultaneous-with-fruit · continuously-following · determinate · awaiting-conditions · drawing-its-own-fruit) |
| 因能變／果能變 | hetu-/phala-pariṇāma | cause-transformation = the two perfuming-habits (equal-outflow · ripening); fruit-transformation = the eight consciousnesses arising by their force 〔0007c01–05〕 |
| 等流習氣／異熟習氣 | niṣyanda-/vipāka-vāsanā | perfumed by the seven (good/bad/neutral) / by the six (contaminated good/bad) 〔0007c02–05〕 |
6 · Simile and rhetoric (譬喻·修辭)
(i) The seed simile (all-seeds · functional capacities) — the eighth holds "seeds," likened to grain that yields its own fruit; yet "外穀麥等，識所變故，假立種名，非實種子" 〔T31n1585 0009b29–c01〕 — true seeds are only the functional capacities within the base consciousness. (ii) The store simile (ālaya = store) — Paramārtha's Zhuanshilun depicts the eighth's store-sense as "宅識（一切種子之所栖處）·藏識（一切種子隱伏之處）" 〔T31n1587 0061c11–13〕, echoing Xuanzang's "能藏·所藏·執藏." (iii) The torrent simile (looking ahead to v.4) — the ālaya's continuity; this verse only sets its three aspects, the continuity-simile "恒轉如瀑流" coming at v.4; the scriptural source is the Saṃdhinirmocana's 「一切種子如瀑流」.
7 · Cross-readings (互讀)
- 解深密經〈心意識相品〉: Ādāna · ālaya · mind, the three names · 「一切種子如瀑流」 — the scriptural source of the eighth's three names and all-seeds.
- 攝大乘論〈所知依分〉: the ālaya as support-of-the-knowable · six meanings of seed · perfuming — the treatise's full exposition of this verse's ālaya / all-seeds.
- 三十頌 v.4: 「恒轉如瀑流，阿羅漢位捨」 — the ālaya's continuity and the stage of its relinquishing.
- 三十頌 v.18–19: 「由一切種識，如是如是變」「二取習氣俱」 — the all-seeds' transforming and the continuity of birth-and-death.
- 百法明門論: mind-dharma #08, the ālaya — this verse's hundred-dharma placement of the eighth.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 2 〔T31n1586 0060a29 (three transformers' names) · 0060b04 (初阿賴耶識異熟一切種)〕.
- 成唯識論 T1585 (commentary backbone): turn to detailed exposition 〔0007c12–14〕 · cause/fruit-transformation 〔0007c01–05〕 · ālaya self-aspect 〔0007c20–22〕 · ripening fruit-aspect 〔0007c24–27〕 · all-seeds cause-aspect 〔0007c29–0008a04〕 · seed definition 〔0008a05–07〕 · the innate-seed position 〔0008a21–22〕 · seeds only-newly-arisen 〔0009b06〕 · two-class orthodoxy 〔0009b06–07〕 · six meanings of seed 〔0009b07–29〕 · seed simile 〔0009b29–c01〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): three perceivers 〔0061c08–09〕 · the four names of the result-consciousness (result · base · dwelling · storehouse) 〔0061c10–13〕.
- 窺基《成唯識論述記》 T1830: the three aspects 〔T43n1830 0300c18–0302b20〕 · the three positions on seeds (innate, newly perfumed, both) 〔0304b08–0309b10〕 · the six meanings of seed 〔0309b11–0311c22〕.