唯識三十頌 偈三 不可知執受
此刻你的身體還暖著、捏一下還會痛、還是『你的』——靠的是什麼？
世親這一首給的答覆很安靜：是那個你從來沒『逮到』過的第八識，一刻不停地在執受著它。祂的了別太微細、祂執持的身與種子太微細、祂攀緣的整個世界又太廣大——三重都難測，所以「不可知」。你一輩子沒發現祂，祂卻一輩子沒離開過你。
祂身邊永遠跟著五個最基本的心工序——觸、作意、受、想、思；而祂帶的感受，只有一味不苦不樂的「捨受」：因為太微細，連順境逆境都分不出，只是平平地、一個樣子地流著。
正是這份「平」，讓祂能無始無終地托住一切。下一首，世親要用一道瀑布，讓你看這份「流」。
Right now your body is still warm, still feels a pinch, still "yours" — held by what?
Vasubandhu's answer here is quiet: by the eighth consciousness you have never once "caught," appropriating it without pause. Its discerning is too subtle, the body and seeds it grips too subtle, the whole world it cognizes too vast — all three beyond fathoming, and so "unknowable." You have never noticed it; it has never left you.
Five basic operations of mind always travel with it — contact, attention, feeling, perception, volition; and the only feeling it carries is one flat equanimity, neither pain nor pleasure: too subtle even to tell agreeable from disagreeable, it simply flows on, all of one kind.
And it is exactly this "levelness" that lets it bear up everything, beginningless and endless. In the next verse, Vasubandhu shows this "flowing" — 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 0060b05–06〕
不可知執受，處了常與觸、
作意、受、想、思，相應唯捨受。
偈三承偈二之初能變，續明阿賴耶識之三事：行相與所緣（了＝行相；執受、處＝所緣；皆「不可知」，微細難測）、相應心所（恒與五遍行——觸·作意·受·想·思——相應）、受（此五受中唯捨受相應）。 科判位：唯識相 · 廣辯 · 初能變·阿賴耶識（偈二–四）之行相所緣·相應·受。
釋論揉頌（成唯識論 T31n1585 卷三）
此識行相、所緣云何？〔T31n1585 0010a11〕
此識與幾心所相應？常與觸、作意、受、想、思相應。〔T31n1585 0011b16–17〕
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
不可知執受，處了常與觸、 作意、受、想、思，相應唯捨受。
白話
上一首立了阿賴耶識，這一首接著說祂怎麼運作——講三件事：祂攀的是什麼、祂伴著哪些心理作用、祂帶著什麼樣的感受。
第一件：祂的「了別」和『攀緣的對象』，都細到你察覺不到（不可知）。
「了」就是「了別」，是這個識的運作方式——祂也在分辨、在認識，只是這分辨太微細了，你根本覺察不到祂在動。
祂攀緣（認識）的對象有兩類：一類叫「執受」，就是祂牢牢執持著的兩樣東西——我們身體裡那些將來會結果的「種子」，以及這個有生命、有感覺的色身（有根身）；正因為祂在執持，我們的身體才是『活的、有覺受的』。另一類叫「處」，就是我們身處的整個器世間（山河大地）。
可不管是祂的了別、還是祂執受的身體、攀緣的世界，都「不可知」——祂的運作太微細、難以了知；祂執受的內境也太微細；外面的器世間又廣大難測。所以你一輩子，既感覺不到祂在運作，也不知道是祂在替你執持著身體、托著整個世界。
第二件：永遠伴隨祂的五個最基本的心理作用（五遍行）。
這個識從無始以來、一直到祂轉成清淨之前，在任何狀態下，都恒常伴著五個最普遍的心所——
- 「觸」：根、境、識三者一碰頭，讓心與境接上的那個作用；
- 「作意」：把心警醒起來、引它朝向對象的那個作用；
- 「受」：領納順境、逆境或不順不逆之境的那個『感受』作用；
- 「想」：對對象取個樣子、安個名字的那個作用；
- 「思」：推動心去造作、去行動的那個作用。
這五個是「遍行」——任何一個心識起來，它們都跟著，所以阿賴耶識也決定跟它們相應。
第三件：祂帶的感受，只有「捨受」。
五種感受裡（苦、樂、憂、喜、捨），阿賴耶識只與「捨受」相應——也就是那種不苦不樂、平平的領納。為什麼？因為「此識行相極不明了，不能分別違、順境相」：祂太微細了，根本分不出順境逆境，只是微細、一個樣子、相續不斷地流著，所以談不上苦、談不上樂，永遠是那個平靜的捨受。
The verse
不可知執受，處了常與觸、 作意、受、想、思，相應唯捨受。
Its appropriation, its world, and its discerning are unknowable; it is always conjoined with contact, attention, feeling, perception, and volition; and of feelings it is associated with equanimity alone.
In plain words
The last verse set up the storehouse consciousness; this one says how it operates — three things: what it takes as object, which mental functions always accompany it, and what kind of feeling it carries.
First: its "discerning" and its "objects" are both too subtle for you to notice (unknowable).
"Discerning" (了) is how this consciousness works — it too discriminates and cognizes, only so subtly that you can never catch it in the act.
What it cognizes is of two kinds. One is called "appropriation" (執受): the two things it grips fast — the "seeds" within us that will one day bear fruit, and this living, sentient physical body (the embodied organism); it is precisely because it grips them that our body is "alive and feeling." The other is called "the world" (處): the whole container-world (mountains, rivers, the earth) we inhabit.
But its discerning, the body it appropriates, and the world it cognizes are all "unknowable" — its operation is too subtle to know; its inner object too subtle; the outer world too vast to measure. So all your life you neither feel it working nor know that it is the one holding your body together and bearing up the whole world for you.
Second: the five most basic mental functions that always accompany it (the five omnipresent).
From beginningless time until it turns pure, in every state, this consciousness is constantly accompanied by the five most universal mental factors —
- Contact (觸): the function, when sense-faculty, object, and consciousness meet, that joins the mind to its object;
- Attention (作意): the function that rouses the mind and steers it toward the object;
- Feeling (受): the function that "receives" the object as agreeable, disagreeable, or neither;
- Perception (想): the function that takes an image of the object and assigns it a name;
- Volition (思): the function that propels the mind into action.
These five are "omnipresent" — whenever any consciousness arises, they come along; so the storehouse consciousness too is necessarily associated with them.
Third: the only feeling it carries is "equanimity."
Of the five feelings (pain, pleasure, sorrow, joy, equanimity), the storehouse consciousness is associated with equanimity alone — that flat, neither-painful-nor-pleasant reception. Why? Because "此識行相極不明了，不能分別違、順境相" — its operation is so unclear that it cannot tell agreeable from disagreeable; it merely flows on, subtle, uniform, unbroken. So it is never glad or pained — always that quiet equanimity.
既這麼根本，為什麼你從不知道祂
上一首把阿賴耶識立成『業果不失、生死相續』的根本識。那馬上有個逼人的問題：這麼根本、一刻不停在運作的識，為什麼你一輩子都沒發現過祂？ 你能感覺到眼在看、心在想，卻從沒『逮到』過這個第八識。
世親這一首的頭一個字，就是答覆——「不可知」。
三重微細，所以不可知
《成唯識論》把「不可知」拆成三重：「謂此行相極微細故，難可了知；或此所緣內執受境亦微細故；外器世間量難測故，名不可知」（〔T31n1585 0011b03–05〕）。
祂的了別（行相）太微細——祂確實也在分辨、認識，可那動作細到察覺不到。祂執受的內境也微細——祂執持的是你身體裡的種子和這具色身。祂攀緣的外境又廣大難測——是整個器世間。三重都細、都難測，所以你「不可知」。
這裡有一件值得停一下的事：你的身體此刻還暖著、還是『你的』、捏一下還會痛，靠的是什麼？《成唯識論》答：「有根身者，謂異熟識不共相種成熟力故，變似色根及根依處」（〔0011b01〕）——是這個第八識在「執受」著它。哪天祂一捨離，身體就成了不識痛癢的遺骸。祂一刻沒停地替你執持著身體、托著整個世界，你卻一次也沒發現。這正是祂「不可知」卻『非祂不可』的地方。
五個從不缺席的伴
第二件，說祂的「同伴」。《成唯識論》問得很直白：「此識與幾心所相應？常與觸、作意、受、想、思相應」（〔0011b16〕）。這五個叫「五遍行」——遍一切心而行：任何一個心識起來，它們都在場，所以阿賴耶識也「於一切位恒與此五心所相應」。
它們是心最基礎的五道工序：觸（根境識三者一碰、把心和境接上）、作意（把心警起、引向對象）、受（領納這境是順是逆）、想（給對象取個樣子、安個名）、思（推動心去造作）。《成唯識論》一一定其體性——如「觸謂三和分別變異，令心、心所觸境為性，受、想、思等所依為業」（〔0011b19〕），「思謂令心造作為性，於善品等役心為業」（〔0011c25〕）。連最深、最不可知的第八識，也離不開這五道最基本的心工序。
為什麼祂永遠那麼平
第三件最有意思：這個識帶的感受，「相應唯捨受」——五受裡只有那個不苦不樂的捨受。
為什麼不是時苦時樂？《成唯識論》答得乾淨：「此識行相極不明了，不能分別違、順境相，微細、一類、相續而轉，是故唯與捨受相應」（〔0012a01〕）。祂太微細了，根本分不出順逆，自然談不上苦樂，只是一個樣子、平平地、相續地流。所以祂從不為境界起伏——這份「平」，正是祂能無始無終、相續不斷地托住一切的條件。
古漢義段，作義理平行
《轉識論》這一古漢義段可與玄奘文作逐項義理平行：它列出五心法『觸、作意、受、思惟、想』，斷「受但是捨受」（〔T31n1587 0062a06–07〕），又說此識「自性無記，念念恒流如水流浪」。它還用一個生動的喻說作意與思的分工——「作意如馬行，思惟如騎者」（〔0062a08–10〕）：作意像馬只管直走，思像騎手把方向校正過來。兩段都描寫微細、平靜、相續之識；此處只取義理平行，不判共同底本。
If it is this fundamental, why have you never known it
The previous verse set up the storehouse consciousness as the root that keeps karmic fruit from being lost and birth-and-death continuing. At once a pressing question arises: if it is this fundamental, operating without pause, why have you never in your whole life noticed it? You can feel the eye seeing, the mind thinking — yet you have never "caught" this eighth consciousness.
The first words of this verse are the answer — "unknowable" (不可知).
Three subtleties, hence unknowable
The CWL unpacks "unknowable" into three: "謂此行相極微細故，難可了知；或此所緣內執受境亦微細故；外器世間量難測故，名不可知" (〔T31n1585 0011b03–05〕).
Its discerning (operation) is too subtle — it does discriminate and cognize, but the act is too fine to detect. Its inner object is subtle too — what it grips are the seeds within your body and this physical form. Its outer object is vast and immeasurable — the entire container-world. All three subtle, all hard to fathom; hence "unknowable" to you.
Here is something worth pausing over: by what is your body, right now, still warm, still "yours," still able to feel a pinch? The CWL answers: "有根身者，謂異熟識不共相種成熟力故，變似色根及根依處" (〔0011b01〕) — it is this eighth consciousness "appropriating" it. The day it lets go, the body becomes a corpse that feels neither pain nor itch. Without pause it holds your body together and bears up the whole world for you — and you have never once noticed. This is exactly where it is "unknowable" yet "irreplaceable."
Five companions that are never absent
Second, its "companions." The CWL asks plainly: "此識與幾心所相應？常與觸、作意、受、想、思相應" (〔0011b16〕). These five are the "five omnipresent" — present in every mind: whenever any consciousness arises they are there, so the storehouse consciousness too is "於一切位恒與此五心所相應."
They are the mind's five most basic operations: contact (faculty-object-consciousness meet, joining mind to object), attention (rousing the mind, steering it to the object), feeling (receiving the object as agreeable or not), perception (taking an image, assigning a name), volition (propelling the mind to act). The CWL fixes each in turn — e.g. "觸謂三和分別變異，令心、心所觸境為性，受、想、思等所依為業" (〔0011b19〕), "思謂令心造作為性，於善品等役心為業" (〔0011c25〕). Even the deepest, most unknowable eighth consciousness cannot do without these five basic operations of mind.
Why it is always so level
The third point is the most telling: the feeling it carries is "associated with equanimity alone" — of the five feelings, only that neither-painful-nor-pleasant equanimity.
Why not now-pained, now-pleased? The CWL answers cleanly: "此識行相極不明了，不能分別違、順境相，微細、一類、相續而轉，是故唯與捨受相應" (〔0012a01〕). It is too subtle to tell agreeable from disagreeable, so there is no question of pain or pleasure; it merely flows on, uniform and unbroken. It never rises or falls with circumstance — and this "levelness" is precisely the condition by which it can, beginningless and endless, bear up everything.
Ancient and modern translators, one and the same consciousness
This ancient-Chinese passage in the Zhuanshilun can be read point by point as a thematic parallel: it lists five mental factors, "觸、作意、受、思惟、想," judges "受但是捨受" (feeling is equanimity only, 〔T31n1587 0062a06–07〕), and says the consciousness is "self-nature neutral, flowing moment to moment like water in waves." It also gives a vivid image for attention and examination — "作意如馬行，思惟如騎者" (〔0062a08–10〕): attention is the horse that only goes straight, examination the rider who corrects the course. Both passages describe a subtle, level, ceaseless flow; the comparison does not presume a common source text.
考據Apparatus
本偈續明初能變阿賴耶識之行相與所緣（了·執受·處，俱不可知）、相應五遍行（觸作意受想思）、唯捨受。其釋論《成唯識論》卷三廣辯之。
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 → 初能變·阿賴耶識（偈二–四）→ 行相·所緣·相應·受。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 釋初能變 → 明所緣行相（了·執受·處·不可知）→ 明相應（五遍行）→ 明三受（唯捨受）（卷二末–卷三） |
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）· 真諦《轉識論》T1587（義理平行於『果報識與五心法相應·受但是捨受』段）。
句一 五遍行相應·唯捨受
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 常與觸、作意、受、想、思，相應唯捨受。 | T31n1586 0060b05–06 |
| 真諦《轉識論》T1587 | 又與五種心法相應，一觸、二作意、三受、四思惟、五想。……受但是捨受。 | T31n1587 0062a05–07 |
義理平行所見：（甲） 五遍行之名與序，玄奘作「觸·作意·受·想·思」，真諦作『觸·作意·受·思惟·想』（真諦置「想」於末·「思惟」前移；名同序異）。（乙）「相應唯捨受」真諦正作「受但是捨受」——兩文，皆判第八識唯與捨受相應，義全合。
三、唯識義之釋據（眼）
（一） 所緣：執受（種子·有根身）·處（器世間）——〔T31n1585 0011a03–09〕
諸種子者，謂異熟識所持一切有漏法種，此識性攝，故是所緣。……有根身者，謂異熟識不共相種成熟力故，變似色根及根依處。
（二） 行相·所緣「不可知」——〔T31n1585 0011b03–05〕
「不可知」者，謂此行相極微細故，難可了知；或此所緣內執受境亦微細故；外器世間量難測故，名不可知。
（三） 相應：常與五遍行——〔T31n1585 0011b16–19〕
此識與幾心所相應？常與觸、作意、受、想、思相應。阿賴耶識無始時來乃至未轉，於一切位恒與此五心所相應，以是遍行心所攝故。
五遍行各別釋（性·業）：
「觸」謂三和分別變異，令心、心所觸境為性，受、想、思等所依為業。〔T31n1585 0011b19–20〕
作意謂能警心為性，於所緣境，引心為業。〔T31n1585 0011c06〕
「受」謂領納順、違、俱非境相為性，起愛為業。〔T31n1585 0011c11–12〕
「想」謂於境取像為性，施設種種名言為業。〔T31n1585 0011c22–23〕
「思」謂令心造作為性，於善品等役心為業。〔T31n1585 0011c24–25〕
（四） 受：唯捨受——〔T31n1585 0011c29–0012a02〕
此識行相極不明了，不能分別違、順境相，微細、一類、相續而轉，是故唯與捨受相應。
→ 承衍：本論 v.4「恒轉如瀑流」（微細一類相續之續）· v.10「初遍行觸等」（五遍行於第三能變之廣釋）· 百法 心所法五遍行 #09–13。
四、諸家異釋（古德·標宗）
（一） 觸之自性·非即三和：《成唯識論》辯「觸」是實非假、非即三和（會通《集論》《瑜伽》《起盡經》之說），以觸「和合一切心及心所，令同觸境」為自性，「受等所依」為業，定其為遍行實法。〔T31n1585 0011b19–c05〕——此即十大論師糅釋中對「觸」體性之定說（護法系）。 （二） 受之自性·破境界受自性受之執：《成唯識論》破『受有境界受·自性受二種，唯自性受是受自相』之說（「彼說非理，受定不緣俱生觸故……但誘嬰兒」），立「領納順違俱非境相」為受自性。〔T31n1585 0011c11–23〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 了（行相） | vijñapti | 第八識之行相：了別；以了別為行相，然極微細不可知〔T31n1585 0011b03〕 |
| 執受 | upādi / upādāna | 所緣之一：諸種子及有根身，識所執持令生覺受〔0011a03〕 |
| 處 | bhājana | 所緣之一：器世間（外器·量難測）〔0011b05〕 |
| 不可知 | asaṃvidita | 行相微細·所緣微細·外器難測，故難了知〔0011b03–05〕 |
| 觸 | sparśa | 三和分別變異·令心心所觸境為性·受想思所依為業〔0011b19〕 |
| 作意 | manaskāra | 能警心為性·引心趣境為業〔0011c06〕 |
| 受 | vedanā | 領納順違俱非境相為性·起愛為業〔0011c11〕 |
| 想 | saṃjñā | 於境取像為性·施設名言為業〔0011c23〕 |
| 思 | cetanā | 令心造作為性·役心於善等為業〔0011c25〕 |
| 捨受 | upekṣā-vedanā | 不苦不樂·非違非順之領納；第八識唯與此相應〔0012a02〕 |
六、譬喻·修辭
（一） 馬騎喻（真諦·釋作意思惟）——〔T31n1587 0062a08–10〕
作意如馬行，思惟如騎者，馬但直行不能避就是非，由騎者故令其離非就是。
真諦以『馬行／騎者』喻作意（恒動趣境）與思惟（籌量令離非就是）之別——本偈五遍行中作意·思之機用。 （二） 流浪喻（真諦·續 v.2）——真諦狀第八「自性無記」、「念念恒流如水流浪。本識如流，五法如浪」〔T31n1587 0062a11–12〕，與本偈「微細、一類、相續而轉」（〔T31n1585 0012a01〕）相發；瀑流正說在 v.4。
七、互讀
- 解深密經〈心意識相品〉：阿陀那識『於身隨逐執受』——本偈「執受」之經源。
- 三十頌 v.4：「恒轉如瀑流」——本偈「微細·一類·相續而轉」之續（阿賴耶相續喻）。
- 三十頌 v.10：「初遍行觸等」——五遍行於第三能變之再廣釋（本偈於第八識先明）。
- 百法明門論：心所法·五遍行（觸·作意·受·想·思）——本偈相應心所之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈三〔T31n1586 0060b05–07〕。
- 成唯識論 T1585（釋論骨幹·卷二末–卷三）：所緣種子·有根身〔0011a03–09〕· 不可知〔0011b03–05〕· 五遍行相應〔0011b16–19〕· 觸〔0011b19–20〕· 作意〔0011c06〕· 受〔0011c11–12〕· 想〔0011c22–23〕· 思〔0011c24–25〕· 觸非即三和（諸家會通）〔0011b19–c05〕· 受自性破執〔0011c11–23〕· 唯捨受〔0012a01–02〕。
- 真諦《轉識論》T1587（古漢義理平行）：五心法相應·受但是捨受〔0062a05–07〕· 馬騎喻〔0062a08–10〕· 流浪喻·自性無記〔0062a11–12〕。
- 窺基《成唯識論述記》T1830：行相、所緣與不可知〔T43n1830 0315a28–0328a24〕· 五遍行〔0328a25–0332c19〕· 唯捨受〔0332c20–0333c04〕。
This verse continues the first transformer, the ālaya: its operation and object (discerning · appropriation · world, all unknowable), its associated five omnipresent factors (contact · attention · feeling · perception · volition), and equanimity alone; the CWL fascicle 3 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 → first transformer, the ālaya (verses 2–4) → operation · object · association · feeling. 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | exposition of the first transformer → clarifying object & operation (discerning · appropriation · world · unknowable) → clarifying association (five omnipresent) → clarifying the three feelings (equanimity alone) (fasc. 2 end – fasc. 3) |
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) · Paramārtha 《轉識論》 T1587 (thematically aligned to "the result-consciousness associated with five mental factors · feeling is equanimity only").
Clause — the five omnipresent · equanimity alone
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 常與觸、作意、受、想、思，相應唯捨受。 | T31n1586 0060b05–06 |
| Paramārtha 《轉識論》 T1587 | 又與五種心法相應，一觸、二作意、三受、四思惟、五想。……受但是捨受。 | T31n1587 0062a05–07 |
What the thematic parallel shows: (a) the names and order of the five omnipresent — Xuanzang "觸·作意·受·想·思," Paramārtha "觸·作意·受·思惟·想" (Paramārtha places "想" last, moving "思惟" up; same names, different order). (b) "相應唯捨受" Paramārtha gives exactly as "受但是捨受" — ancient and later translators alike judge the eighth associated with equanimity alone; the sense fully agrees.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Object: appropriation (seeds · embodied organism) · world (container-world) 〔T31n1585 0011a03–09〕
諸種子者，謂異熟識所持一切有漏法種，此識性攝，故是所緣。……有根身者，謂異熟識不共相種成熟力故，變似色根及根依處。
(ii) Operation and object "unknowable" 〔T31n1585 0011b03–05〕
「不可知」者，謂此行相極微細故，難可了知；或此所緣內執受境亦微細故；外器世間量難測故，名不可知。
(iii) Association: always with the five omnipresent 〔T31n1585 0011b16–19〕
此識與幾心所相應？常與觸、作意、受、想、思相應。阿賴耶識無始時來乃至未轉，於一切位恒與此五心所相應，以是遍行心所攝故。
Each of the five glossed (nature · function):
「觸」謂三和分別變異，令心、心所觸境為性，受、想、思等所依為業。〔T31n1585 0011b19–20〕
作意謂能警心為性，於所緣境，引心為業。〔T31n1585 0011c06〕
「受」謂領納順、違、俱非境相為性，起愛為業。〔T31n1585 0011c11–12〕
「想」謂於境取像為性，施設種種名言為業。〔T31n1585 0011c22–23〕
「思」謂令心造作為性，於善品等役心為業。〔T31n1585 0011c24–25〕
(iv) Feeling: equanimity alone 〔T31n1585 0011c29–0012a02〕
此識行相極不明了，不能分別違、順境相，微細、一類、相續而轉，是故唯與捨受相應。
→ Further connections: this treatise v.4 「恒轉如瀑流」 (the continuity of "subtle, uniform, unbroken") · v.10 「初遍行觸等」 (the five omnipresent expanded at the third transformer) · 百法 mental factors, five omnipresent #09–13.
4 · Variant readings of the masters (諸家異釋 · standard-setting)
(i) Contact's own nature · not identical with the triad — the CWL argues that "contact" is real not nominal, and not identical with the three-meeting (reconciling the Abhidharma-samuccaya, Yogācārabhūmi, Udayāstamaya-sūtra), fixing it as a real omnipresent factor with "harmonizing all mind and mental factors to a common object" as its nature, "the support of feeling etc." as its function. 〔T31n1585 0011b19–c05〕 — the settled view (Dharmapāla's line) on contact's substantiality within the ten-masters' redaction. (ii) Feeling's own nature · refuting the "object-/self-nature feeling" thesis — the CWL refutes the thesis that "feeling has two kinds, object-feeling and self-nature-feeling, and only self-nature-feeling is feeling's own mark" ("彼說非理…但誘嬰兒"), establishing "receiving the agreeable / disagreeable / neither" as feeling's own nature. 〔T31n1585 0011c11–23〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 了（行相） | vijñapti | the eighth's operation: discerning; its mode of activity, yet extremely subtle, unknowable 〔T31n1585 0011b03〕 |
| 執受 | upādi / upādāna | one of its objects: the seeds and the embodied organism, gripped so as to generate sentience 〔0011a03〕 |
| 處 | bhājana | one of its objects: the container-world 〔0011b05〕 |
| 不可知 | asaṃvidita | operation subtle · object subtle · outer world immeasurable, hence hard to know 〔0011b03–05〕 |
| 觸 | sparśa | the three-meeting's modification; joining mind to object as nature; support of feeling etc. as function 〔0011b19〕 |
| 作意 | manaskāra | rousing the mind as nature; drawing it to the object as function 〔0011c06〕 |
| 受 | vedanā | receiving agreeable/disagreeable/neither as nature; arousing craving as function 〔0011c11〕 |
| 想 | saṃjñā | taking an image as nature; positing names as function 〔0011c23〕 |
| 思 | cetanā | impelling the mind to act as nature; driving it toward the good etc. as function 〔0011c25〕 |
| 捨受 | upekṣā-vedanā | the neither-painful-nor-pleasant reception; the eighth is associated with this alone 〔0012a02〕 |
6 · Simile and rhetoric (譬喻·修辭)
(i) The horse-and-rider simile (Paramārtha, glossing attention & examination) 〔T31n1587 0062a08–10〕
作意如馬行，思惟如騎者，馬但直行不能避就是非，由騎者故令其離非就是。
Paramārtha likens attention (ever moving, steering to the object) and examination (deliberating, correcting toward the right) to "horse / rider" — the workings of attention and volition among this verse's five omnipresent. (ii) The current-and-waves simile (Paramārtha, continuing v.2) — Paramārtha describes the eighth as 「自性無記」、「念念恒流如水流浪。本識如流，五法如浪」 〔T31n1587 0062a11–12〕, echoing this verse's 「微細、一類、相續而轉」 〔T31n1585 0012a01〕; the torrent is set out properly at v.4.
7 · Cross-readings (互讀)
- 解深密經〈心意識相品〉: the Ādāna consciousness "於身隨逐執受" — the scriptural source of this verse's "appropriation."
- 三十頌 v.4: 「恒轉如瀑流」 — the continuation of this verse's "subtle · uniform · unbroken flow" (the ālaya-continuity simile).
- 三十頌 v.10: 「初遍行觸等」 — the five omnipresent re-expanded at the third transformer (here first set out for the eighth).
- 百法明門論: mental factors · the five omnipresent (contact · attention · feeling · perception · volition) — this verse's hundred-dharma placement of the associated factors.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 3 〔T31n1586 0060b05–07〕.
- 成唯識論 T1585 (commentary backbone · fasc. 2 end – fasc. 3): object seeds·embodied-organism 〔0011a03–09〕 · unknowable 〔0011b03–05〕 · association with five omnipresent 〔0011b16–19〕 · contact 〔0011b19–20〕 · attention 〔0011c06〕 · feeling 〔0011c11–12〕 · perception 〔0011c22–23〕 · volition 〔0011c24–25〕 · contact-not-identical-with-triad (masters' reconciliation) 〔0011b19–c05〕 · feeling's nature, refuting the thesis 〔0011c11–23〕 · equanimity alone 〔0012a01–02〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): five mental factors · feeling is equanimity only 〔0062a05–07〕 · horse-and-rider 〔0062a08–10〕 · current-and-waves · self-nature neutral 〔0062a11–12〕.
- 窺基《成唯識論述記》 T1830: operation, object, and unknowability 〔T43n1830 0315a28–0328a24〕 · the five omnipresent 〔0328a25–0332c19〕 · equanimity alone 〔0332c20–0333c04〕.