唯識三十頌 偈四 恒轉如瀑流
這個托住生死的根本識，是「常」的，還是「斷」的？說常，墮入外道的神我；說斷，業果無人相續。兩頭都是死路。
世親用一道誰都見過的瀑布，把兩頭一起解開——遠看，一條白練掛著、長時不斷（所以不是斷）；近看，沒有一滴水是同一滴、是停的（所以不是常）。風打起浪，水流不斷；漂著魚草，隨流不捨。祂從來不是一個「物」，而是一場無始無終、非斷非常的「流」——而這正是緣起的正理本身。
正因祂中性如白紙（無覆無記），才托得住善惡淨染的整盤流轉。
那祂何時了？修到阿羅漢，捨的也只是『執祂為我』那個名——瀑布還在流，只是再沒有人站在岸邊，喊祂作「我」。
This root consciousness that bears up birth-and-death — is it permanent, or cut off? Say permanent, and it falls into the non-Buddhist divine self; say cut off, and no one carries the karmic fruit forward. Both are dead ends.
Vasubandhu unties both with a waterfall everyone has seen — from afar, one white strand hanging, unbroken over long time (so, not cut off); up close, not a drop is the same or still (so, not permanent). Wind beats up the waves, the current does not break; it carries fish and grass along, never letting go. It was never a "thing," but a flow — beginningless, endless, neither cut off nor permanent — and this is dependent origination's own true principle.
It is exactly because it is neutral as a blank sheet (unobstructed-neutral) that it can bear up the whole turning of good and evil, pure and defiled.
And when does it end? Reaching arhatship, what is given up is only the name "this is I" — the waterfall still flows, only now no one stands on the bank to call it "me."
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 0060b07–08〕
是無覆無記，觸等亦如是，
恒轉如瀑流，阿羅漢位捨。
偈四收初能變阿賴耶識之四事：三性判（是無覆無記）、相應同性（觸等五心所亦無覆無記）、相續喻（恒轉如瀑流——非斷非常）、捨位（阿羅漢位捨阿賴耶名）。偈二–四合明初能變竟。 科判位：唯識相 · 廣辯 · 初能變·阿賴耶識（偈二–四）之三性·相續·捨位。
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
是無覆無記，觸等亦如是， 恒轉如瀑流，阿羅漢位捨。
白話
這一首把阿賴耶識最後四件事講完，初能變（第一個能變的識）就交代清楚了。
第一：祂是「無覆無記」——中性的、不染污的。
東西分四類：善的、惡的、有覆無記、無覆無記。阿賴耶識屬哪一類？只屬「無覆無記」。「無記」就是不善也不惡、中性的；「無覆」就是不被煩惱染法蓋住、不障礙修行。祂本身不善不惡——這很要緊，因為祂要當「染」與「淨」雙方的依靠：要是祂自己有善惡立場，就沒法公平地收藏善種惡種、也沒法被熏習了。
第二：「觸等亦如是」——伴著祂的那五個心所，也一樣是中性的。
上一首說阿賴耶識恒常伴著觸、作意、受、想、思五個心所。這五個跟著祂，性質也跟祂一致——同樣是無覆無記，同樣是異熟，同樣攀著那不可知的境。相應的心所，性質必定跟主識一致。
第三：「恒轉如瀑流」——祂像一道瀑布。
這是這一首最有名的一句。怎麼形容這個識的存在方式？兩個字：「恒」和「轉」。
「恒」是說祂無始以來一個樣子、相續不斷、從不間斷——所以祂『不是斷掉的』。「轉」是說祂念念生滅、前念滅後念生、一直在變——所以祂『不是常住不動的』。合起來：祂既不是斷、也不是常，就『像一道瀑布』。
遠看瀑布是「一條」掛在那兒、長時間不斷；近看，沒有一滴水是停的、是同一滴。祂就是這樣：一直流（不斷）、又一直在換（非常）。《成唯識論》還連用三個瀑布的樣子來說祂——瀑布雖被風一陣陣打起浪花，水流卻不斷（祂雖遇各種緣起了眼識等，自己卻恒續）；瀑布漂著上上下下的魚啊草啊隨水走（祂也帶著種子習氣等隨流不捨）。一句話：祂不是一個東西，而是一場無始無終、非斷非常的「流」。
第四：「阿羅漢位捨」——修到阿羅漢，就把「阿賴耶」這個名字捨掉。
那祂什麼時候了結？修行到阿羅漢位（三乘的無學果），煩惱徹底斷盡，再也不會把這個識執取為「我」了——到那時，就「捨」掉『阿賴耶（藏）』這個名字。
但要特別注意：捨的是名字，不是這個識的本體。《成唯識論》說得很清楚：「非捨一切第八識體」——不是把第八識整個取消掉。作為古漢義理平行，《轉識論》說這個識的「流」到阿羅漢果都還沒滅。捨掉的，是祂那個被執為我的「阿賴耶」身分；流，還在。
The verse
是無覆無記，觸等亦如是， 恒轉如瀑流，阿羅漢位捨。
It is unobstructed-neutral; contact and the rest are likewise; it turns on, ever, like a torrent; and at the stage of the arhat it is relinquished.
In plain words
This verse finishes the last four points about the storehouse consciousness, completing the account of the first transformer.
First: it is "unobstructed-neutral" — morally neutral, undefiled.
Things fall into four kinds: good, bad, obstructed-neutral, and unobstructed-neutral. Which is the storehouse consciousness? Only "unobstructed-neutral." "Neutral" means neither good nor bad; "unobstructed" means not covered by defiled afflictions, not blocking the path. It is itself neither good nor bad — and this matters, because it must serve as the support for both the defiled and the pure side: if it had a moral leaning of its own, it could neither impartially store both good and bad seeds nor be perfumed.
Second: "contact and the rest are likewise" — the five factors that accompany it are neutral too.
The last verse said the storehouse consciousness is constantly accompanied by contact, attention, feeling, perception, and volition. These five share its nature — likewise unobstructed-neutral, likewise karmically ripened, likewise cognizing that unknowable object. Associated factors must match the nature of the consciousness they accompany.
Third: "it turns on, ever, like a torrent" — it is like a waterfall.
This is the most famous line of the verse. How to describe this consciousness's mode of being? Two words: "ever" (恒) and "turning" (轉).
"Ever" means it is, from beginningless time, of one kind, continuous, never interrupted — so it is not cut off (not annihilated). "Turning" means it arises and ceases moment by moment, the prior perishing as the next arises, always changing — so it is not permanent (not a fixed, abiding self). Together: neither cut off nor permanent, just like a torrent.
From afar a waterfall looks like "one" thing hanging there, unbroken over long time; up close, not a single drop is still, none is the same drop. Just so: it flows on without break (not cut off) and is forever being replaced (not permanent). The CWL draws the waterfall three ways — though wind beats up its waves, the current does not break (though it meets conditions and stirs up the eye-consciousness and the rest, it itself continues unbroken); it carries fish and grass up and down with its flow (it carries seeds and habit-energies along with it). In a word: it is not a thing, but a flow — beginningless, endless, neither cut off nor permanent.
Fourth: "at the stage of the arhat it is relinquished" — reaching arhatship, the name "storehouse" is given up.
When does it come to term? On reaching the stage of the arhat (the fruit of no-more-learning, across the three vehicles), the afflictions are utterly exhausted and one no longer grips this consciousness as "I" — and then the name "storehouse" (ālaya) is "relinquished."
But note carefully: what is relinquished is the name, not the substance of the consciousness. The CWL says it plainly: "非捨一切第八識體" — it does not abolish the eighth consciousness entirely. As an ancient-Chinese thematic parallel, the Zhuanshilun says this consciousness's "flow" is still not extinguished even at the fruit of arhatship. What is given up is its identity as the "storehouse" gripped as a self; the flow goes on.
一個避不開的兩難
立了阿賴耶識為生死相續的根本，馬上撞上一個千古的兩難：這個「我」的根本識，到底是常的，還是斷的？
說祂「常」——有個常住不變的識一直在——那不就成了外道的「神我」、佛法最要破的東西？可說祂「斷」——念念都滅、什麼都不留——那業果怎麼相續、誰來受報、解脫又解脫了誰？兩頭都是死路。這一首偈，世親用一個誰都見過的東西，把這兩頭的結一起解開——「恒轉如瀑流」。
「恒」破斷，「轉」破常
《成唯識論》把這四個字拆得極清楚。「『恒』謂此識無始時來，一類、相續，常無間斷」（〔T31n1585 0012b29〕）——祂無始以來一個樣子、從不間斷，所以不是斷。「『轉』謂此識無始時來，念念生滅前後變異，因滅果生」（〔0012c01〕）——祂念念都在生滅變異、前滅後生，所以不是常。
於是論主下了那句定語：「『恒』言遮斷，『轉』表非常，猶如瀑流，因果法爾」（〔0012c04〕）。「恒」這個字專門擋掉「斷」，「轉」這個字專門擋掉「常」——合起來，就像一道瀑布。
遠看一條，近看無一滴是停的
為什麼非用瀑布不可？因為瀑布同時具足這兩頭。
《成唯識論》一連用了三個瀑布的樣子。第一：「如瀑流水，非斷、非常，相續長時有所漂溺，此識亦爾，從無始來生滅相續……漂溺有情令不出離」（〔0012c05〕）——遠看祂是「一條」掛著、長時不斷（非斷）；近看，沒有一滴水是同一滴、是停的（非常）。第二：「又如瀑流，雖風等擊，起諸波浪而流不斷」（〔0012c08〕）——風一陣陣打，浪花起起落落，水流卻不斷；正如第八識雖遇眾緣、激起前七識（眼識等）的「浪」，祂自己卻恒相續。第三：「又如瀑流，漂水下上魚、草等物，隨流不捨」（〔0012c10〕）——瀑布漂著魚啊草啊隨水上下；第八識也帶著種子習氣，與內外諸法恒相隨轉。
論主收一句：「果生故非斷，因滅故非常，非斷、非常是緣起理」（〔0012c13〕）。這條「非斷非常」的中道，正是緣起的正理本身。 不立一個常我，也不墮入斷滅——這個識，是一場流，不是一個物。
祂為什麼必須是「中性」的
回頭看這一首的頭一句「是無覆無記」。為什麼這個最根本的識，偏偏得是不善不惡、中性的？
《成唯識論》答得實在：「此識唯是無覆無記，異熟性故」（〔0012a19〕）；祂若是善或染，「流轉還滅應不得成」——祂要當染法與淨法雙方的依靠、要能被善惡種子熏習，就不能自己先有立場。一有立場，就偏袒、就不能公平地收藏一切、不能受熏。正因祂中性如一張白紙，才托得住善惡淨染的整盤流轉。連伴祂的五心所（觸等）也「必同性故」，一同是中性——「觸等亦如是」（〔0012b05〕）。
捨的是名，不是體
最後「阿羅漢位捨」。修到阿羅漢（三乘無學），煩惱究竟斷盡，「不復執藏阿賴耶識為自內我」（〔0013c04〕），就捨掉「阿賴耶」這個名。
這裡有一刀要切準，《成唯識論》自己切了：「由斯永失阿賴耶名，說之為捨，非捨一切第八識體」（〔0013c05–08〕）。捨的是那個『被執為我的藏』這個身分／名字，不是把第八識整個取消。作為古漢義理平行，《轉識論》說這個識的「流」「乃至得羅漢果，此流浪法亦猶未滅」（〔T31n1587 0062a12–13〕）——名捨了，流還在。一個更深的轉折要到第二十九首「捨二麁重故，便證得轉依」才圓滿；這裡先點出：解脫不是把識斷滅掉，而是把『執祂為我』那一念捨掉。瀑布還在流，只是再沒有人站在岸邊，喊祂作「我」。
An unavoidable dilemma
Having set up the storehouse consciousness as the root of birth-and-death's continuity, one collides at once with an ancient dilemma: is this root consciousness of the "self" permanent or cut off?
Say it is "permanent" — that an abiding, unchanging consciousness persists — and it becomes the non-Buddhist "divine self," the very thing the Dharma most insists on refuting. Say it is "cut off" — perishing moment by moment, leaving nothing — and how does karmic fruit continue, who receives the recompense, who is liberated? Both are dead ends. In this verse Vasubandhu unties both knots at once with something everyone has seen — "it turns on, ever, like a torrent."
"Ever" blocks cut-off; "turning" blocks permanence
The CWL parses these four words exactly. "「恒」謂此識無始時來，一類、相續，常無間斷" (〔T31n1585 0012b29〕) — from beginningless time, of one kind, continuous, never interrupted, so not cut off. "「轉」謂此識無始時來，念念生滅前後變異，因滅果生" (〔0012c01〕) — arising and ceasing moment by moment, the prior perishing as the next arises, so not permanent.
Hence the commentator's verdict: "「恒」言遮斷，「轉」表非常，猶如瀑流，因果法爾" (〔0012c04〕). The word "ever" blocks "cut off"; the word "turning" blocks "permanent" — and together, like a torrent.
From afar one strand; up close, not a drop is still
Why must it be a waterfall? Because a waterfall holds both ends at once.
The CWL draws the waterfall three ways. First: "如瀑流水，非斷、非常，相續長時有所漂溺，此識亦爾，從無始來生滅相續……漂溺有情令不出離" (〔0012c05〕) — from afar it is "one" strand hanging, unbroken over long time (not cut off); up close, no drop is the same or still (not permanent). Second: "又如瀑流，雖風等擊，起諸波浪而流不斷" (〔0012c08〕) — wind beats up the waves, yet the current does not break; just so, though the eighth meets conditions and stirs up the seven (the "waves" of eye-consciousness and the rest), it itself continues unbroken. Third: "又如瀑流，漂水下上魚、草等物，隨流不捨" (〔0012c10〕) — a waterfall carries fish and grass up and down with it; the eighth too carries seeds and habit-energies, turning along with inner and outer factors.
The commentator concludes: "果生故非斷，因滅故非常，非斷、非常是緣起理" (〔0012c13〕). This middle way of "neither cut off nor permanent" is dependent-origination's own true principle. Positing no permanent self, falling into no annihilation — this consciousness is a flow, not a thing.
Why it must be "neutral"
Return to the verse's opening, "it is unobstructed-neutral." Why must the most fundamental consciousness be morally neutral, neither good nor bad?
The CWL answers concretely: "此識唯是無覆無記，異熟性故" (〔0012a19〕); were it good or defiled, "流轉還滅應不得成" — to serve as the support for both the defiled and the pure, and to be perfumable by good and bad seeds, it must hold no leaning of its own. With a leaning, it would take sides, could not impartially store everything, could not be perfumed. Precisely because it is neutral as a blank sheet, it can bear up the whole turning of good and evil, pure and defiled. And the five factors that accompany it (contact and the rest) "必同性故" are likewise neutral — "contact and the rest are likewise" (〔0012b05〕).
What is relinquished is the name, not the substance
Finally, "at the stage of the arhat it is relinquished." Reaching arhatship (no-more-learning across the three vehicles), the afflictions utterly exhausted, one "不復執藏阿賴耶識為自內我" (〔0013c04〕), and so gives up the name "storehouse."
Here one cut must be made precisely, and the CWL makes it: "由斯永失阿賴耶名，說之為捨，非捨一切第八識體" (〔0013c05–08〕). What is relinquished is the identity/name of "the store gripped as a self," not the abolition of the eighth consciousness entire. As an ancient-Chinese thematic parallel, the Zhuanshilun says this consciousness's flow "乃至得羅漢果，此流浪法亦猶未滅" (〔T31n1587 0062a12–13〕) — the name is given up, the flow remains. A deeper turn awaits verse 29, "捨二麁重故，便證得轉依"; here it is first marked: liberation is not the annihilation of consciousness but the giving up of that one thought, "this is I." The waterfall still flows — only now no one stands on the bank to call it "me."
考據Apparatus
本偈收初能變阿賴耶識：三性（無覆無記）、相應同性（觸等亦如是）、相續喻（恒轉如瀑流·非斷非常）、捨位（阿羅漢位捨阿賴耶名）。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）→ 三性·相續·捨位（收初能變）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 釋初能變 → 明三性（無覆無記）→ 明相應同性（觸等亦如是）→ 明伏斷位次（恒轉·阿羅漢位捨）（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『果報識自性無記·恒流如水流浪·乃至羅漢果』段）。
句一 無覆無記·恒流·捨位
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 是無覆無記，觸等亦如是，恒轉如瀑流，阿羅漢位捨。 | T31n1586 0060b07–08 |
| 真諦《轉識論》T1587 | 此識及心法，但是自性無記，念念恒流如水流浪。……乃至得羅漢果，此流浪法亦猶未滅，是名第一識。 | T31n1587 0062a11–13 |
義理平行所見：（甲）「無覆無記」真諦作「自性無記」（同判第八為無記）。（乙）「恒轉如瀑流」真諦作「念念恒流如水流浪」（同以水流喻識之相續）。（丙）「阿羅漢位捨」一句，玄奘明「捨」（捨阿賴耶名），真諦則就第八（果報識）之「流」言「乃至得羅漢果，此流浪法亦猶未滅」——兩文不相違：所捨者阿賴耶（執藏）之名，所不滅者第八識體之相續流（玄奘亦云「非捨一切第八識體」）。
三、唯識義之釋據（眼）
（一） 三性判：無覆無記——〔T31n1585 0012a19–21〕
法有四種：謂善、不善、有覆無記、無覆無記，阿賴耶識何法攝耶？此識唯是無覆無記，異熟性故。
「覆」「無覆」之釋——〔T31n1585 0012a26–27〕
「覆」謂染法障聖道故，又能蔽心，令不淨故；此識非染，故名「無覆」。
（二） 相應同性：觸等亦如是——〔T31n1585 0012b01–03〕
「觸等亦如是」者，謂如阿賴耶識，唯是無覆無記性攝，觸、作意、受、想、思亦爾，諸相應法，必同性故。
（三） 相續喻：恒轉如瀑流（非斷非常）——〔T31n1585 0012b29–c07〕
以「恒轉」故。「恒」謂此識無始時來，一類、相續，常無間斷，是界、趣、生施設本故，性堅、持種令不失故。「轉」謂此識無始時來，念念生滅前後變異，因滅果生，非常、一故，可為轉識熏成種故。「恒」言遮斷，「轉」表非常，猶如瀑流，因果法爾。如瀑流水，非斷、非常，相續長時有所漂溺，此識亦爾，從無始來生滅相續，非常、非斷，漂溺有情令不出離。
瀑流三喻——〔T31n1585 0012c07–12〕
又如瀑流，雖風等擊，起諸波浪而流不斷，此識亦爾，雖遇眾緣，起眼識等而恒相續。又如瀑流，漂水下上魚、草等物，隨流不捨，此識亦爾，與內習氣外觸等法恒相隨轉。如是法喻，意顯此識無始因果非斷、常義。
（四） 捨位：阿羅漢位捨（捨名不捨體）——〔T31n1585 0013c04–06〕
〔煩惱麁重究竟盡故，〕不復執藏阿賴耶識為自內我。由斯永失阿賴耶名，說之為捨，非捨一切第八識體。
→ 阿羅漢通攝三乘無學〔T31n1585 0013a22–24〕；所捨者第八之「阿賴耶（執藏）」名，非第八識體。 → 承衍：本論 v.29「捨二麁重故，便證得轉依」（究竟轉依與本偈捨位相承）· 解深密經〈心意識相品〉「一切種子如瀑流」（瀑流喻經源）。
四、諸家異釋（古德·標宗）
（一） 觸等能否受熏（破『觸等亦受熏·亦一切種』之執）：《成唯識論》於「觸等亦如是」下，破「觸等如阿賴耶亦是異熟及一切種……無簡別」之說——「彼說非理……觸等依識，不自在故。如貪、信等不能受熏，如何同識，能持種子？」立『唯識（第八）能持種、能受熏』之正義。〔T31n1585 0012b06–09〕 （二） 非斷非常即緣起正理：《成唯識論》以瀑流喻申「果生故非斷，因滅故非常，非斷、非常是緣起理」，並破『過去未來實有』之執（「過去、未來既非實有……斷豈得成緣起正理？」）。〔T31n1585 0012c13–16〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 無覆無記 | anivṛta-avyākṛta | 非善非惡（無記）·不為染法所覆（無覆）；第八識唯此性，異熟性故〔T31n1585 0012a20·a27〕 |
| 恒 | — | 無始一類相續、常無間斷（遮「斷」）〔0012b29〕 |
| 轉 | — | 念念生滅、前後變異、因滅果生（表「非常」）〔0012c02〕 |
| 瀑流 | ogha | 非斷非常之相續喻：水流長時·浪起不斷·漂物隨流〔0012c04–13〕 |
| 阿羅漢 | arhat | 通攝三乘無學果位；煩惱麁重究竟盡、不復執藏第八為我〔0013c04〕 |
| 捨（阿賴耶名） | — | 永失「阿賴耶（執藏）」之名，非捨第八識體〔0013c05–06〕 |
六、譬喻·修辭
瀑流喻（恒轉如瀑流·三重）——〔T31n1585 0012c04–13〕
- 喻體：瀑流之水（非斷非常·長時相續）。
- 喻依：阿賴耶識無始生滅相續、非常非斷。
- 三重所顯：(1)非斷非常——「如瀑流水，非斷、非常，相續長時有所漂溺」喻識之生滅相續、漂溺有情；(2)浪起而流不斷——「雖風等擊，起諸波浪而流不斷」喻雖遇眾緣起前七識而第八恒續；(3)漂物隨流——「漂水下上魚、草等物，隨流不捨」喻與內習氣外觸等法恒相隨轉。
- 經源：《解深密經》〈心意識相品〉「阿陀那識甚深細，一切種子如瀑流」。真諦《轉識論》作「念念恒流如水流浪。本識如流，五法如浪」〔T31n1587 0062a11–12〕。
七、互讀
- 解深密經〈心意識相品〉：「一切種子如瀑流」——本偈瀑流喻之經源。
- 三十頌 v.3：「微細、一類、相續而轉」——本偈『恒·一類相續』之承（相續義前已伏）。
- 三十頌 v.29：「捨二麁重故，便證得轉依」——本偈「阿羅漢位捨」之究竟（轉依果位）。
- 百法明門論：心法 #08 阿賴耶識——本偈第八識（三性·捨位）之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈四〔T31n1586 0060b07–08〕。
- 成唯識論 T1585（釋論骨幹·卷三）：無覆無記（法有四種）〔0012a19–21〕· 覆／無覆釋〔0012a26–27〕· 觸等亦如是〔0012b01–03〕· 恒轉如瀑流（恒·轉·瀑流喻）〔0012b29–c07〕· 瀑流三喻〔0012c08–12〕· 非斷非常緣起理〔0012c13–16〕· 阿羅漢位捨〔0013c04–06〕。
- 真諦《轉識論》T1587（古漢義理平行）：自性無記·恒流如水流浪〔0062a11–12〕· 乃至羅漢果流浪未滅〔0062a12–13〕。
- 窺基《成唯識論述記》T1830：無覆無記〔T43n1830 0334a17–0335a08〕· 恒轉與瀑流喻〔0337b20–0339c25〕· 阿羅漢位捨〔0341a04–0343c16〕。
This verse closes the first transformer, the ālaya: its moral nature (unobstructed-neutral), the matching nature of its factors (contact and the rest likewise), the continuity simile (ever-turning like a torrent · neither cut off nor permanent), and the stage of relinquishing (the name ālaya given up at arhatship); 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) → nature · continuity · relinquishing (closing the first transformer). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | exposition of the first transformer → clarifying nature (unobstructed-neutral) → clarifying matching nature (contact and the rest likewise) → clarifying the stage of subduing/severing (ever-turning · relinquished at arhatship) (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, self-nature neutral · flowing like water in waves · up to the fruit of arhatship").
Clause — unobstructed-neutral · ever-flowing · the stage of relinquishing
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 是無覆無記，觸等亦如是，恒轉如瀑流，阿羅漢位捨。 | T31n1586 0060b07–08 |
| Paramārtha 《轉識論》 T1587 | 此識及心法，但是自性無記，念念恒流如水流浪。……乃至得羅漢果，此流浪法亦猶未滅，是名第一識。 | T31n1587 0062a11–13 |
What the thematic parallel shows: (a) "無覆無記" Paramārtha gives as "自性無記" (both judge the eighth as neutral). (b) "恒轉如瀑流" Paramārtha gives as "念念恒流如水流浪" (both use the water-flow simile for the consciousness's continuity). (c) on "阿羅漢位捨," Xuanzang states the "relinquishing" (of the name ālaya), while Paramārtha, speaking of the eighth's "flow," says "乃至得羅漢果，此流浪法亦猶未滅" — the two do not conflict: what is relinquished is the name ālaya (the appropriated-store), what is not extinguished is the eighth consciousness's substance-flow (Xuanzang likewise: "非捨一切第八識體").
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Moral nature: unobstructed-neutral 〔T31n1585 0012a19–21〕
法有四種：謂善、不善、有覆無記、無覆無記，阿賴耶識何法攝耶？此識唯是無覆無記，異熟性故。
Gloss of "obstructed" / "unobstructed" — 〔T31n1585 0012a26–27〕
「覆」謂染法障聖道故，又能蔽心，令不淨故；此識非染，故名「無覆」。
(ii) Matching nature: contact and the rest likewise 〔T31n1585 0012b01–03〕
「觸等亦如是」者，謂如阿賴耶識，唯是無覆無記性攝，觸、作意、受、想、思亦爾，諸相應法，必同性故。
(iii) Continuity simile: ever-turning like a torrent (neither cut off nor permanent) 〔T31n1585 0012b29–c07〕
以「恒轉」故。「恒」謂此識無始時來，一類、相續，常無間斷，是界、趣、生施設本故，性堅、持種令不失故。「轉」謂此識無始時來，念念生滅前後變異，因滅果生，非常、一故，可為轉識熏成種故。「恒」言遮斷，「轉」表非常，猶如瀑流，因果法爾。如瀑流水，非斷、非常，相續長時有所漂溺，此識亦爾，從無始來生滅相續，非常、非斷，漂溺有情令不出離。
The three-fold torrent — 〔T31n1585 0012c07–12〕
又如瀑流，雖風等擊，起諸波浪而流不斷，此識亦爾，雖遇眾緣，起眼識等而恒相續。又如瀑流，漂水下上魚、草等物，隨流不捨，此識亦爾，與內習氣外觸等法恒相隨轉。如是法喻，意顯此識無始因果非斷、常義。
(iv) Stage of relinquishing: at arhatship (name given up, substance not) 〔T31n1585 0013c04–06〕
〔煩惱麁重究竟盡故，〕不復執藏阿賴耶識為自內我。由斯永失阿賴耶名，說之為捨，非捨一切第八識體。
→ "Arhat" comprises the no-more-learning fruit across the three vehicles 〔T31n1585 0013a22–24〕; what is relinquished is the eighth's name "ālaya" (appropriated-store), not its substance. → Further connections: this treatise v.29 「捨二麁重故，便證得轉依」 (the ultimate basis-transformation continues this verse's relinquishing) · 解深密經〈心意識相品〉 「一切種子如瀑流」 (the scriptural source of the torrent simile).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
(i) Can the factors be perfumed? (refuting "contact etc. are also perfumed · also all-seeds") — under "contact and the rest are likewise," the CWL refutes the view that "contact etc., like the ālaya, are also ripening and all-seeds … without distinction" — "彼說非理……觸等依識，不自在故。如貪、信等不能受熏，如何同識，能持種子？" — establishing that only consciousness (the eighth) holds seeds and is perfumed. 〔T31n1585 0012b06–09〕 (ii) Neither-cut-off-nor-permanent is dependent-origination's true principle — by the torrent simile the CWL affirms "果生故非斷，因滅故非常，非斷、非常是緣起理," refuting the view that past and future are real ("過去、未來既非實有……斷豈得成緣起正理？"). 〔T31n1585 0012c13–16〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 無覆無記 | anivṛta-avyākṛta | neither good nor bad (neutral) · not covered by defilement (unobstructed); the eighth is this alone, being of ripened nature 〔T31n1585 0012a19·a27〕 |
| 恒 | — | of one kind, continuous, never interrupted from beginningless time (blocks "cut off") 〔0012b29〕 |
| 轉 | — | arising-ceasing moment by moment, prior-and-later changing, cause-perishing-fruit-arising (shows "not permanent") 〔0012c02〕 |
| 瀑流 | ogha | the neither-cut-off-nor-permanent continuity simile: long-flowing water · waves rising unbroken · carrying objects along 〔0012c04–13〕 |
| 阿羅漢 | arhat | the no-more-learning fruit across the three vehicles; afflictions utterly exhausted, no longer gripping the eighth as self 〔0013c04〕 |
| 捨（阿賴耶名） | — | the permanent loss of the name "ālaya" (appropriated-store), not the relinquishing of the eighth's substance 〔0013c05–06〕 |
6 · Simile and rhetoric (譬喻·修辭)
The torrent simile (ever-turning like a torrent · three-fold) — 〔T31n1585 0012c04–13〕
- Vehicle: the water of a torrent (neither cut off nor permanent · long continuous).
- Tenor: the ālaya's beginningless arising-and-ceasing continuity, neither permanent nor cut off.
- Three-fold point: (1) neither cut off nor permanent — "如瀑流水，非斷、非常，相續長時有所漂溺" likens the consciousness's arising-ceasing continuity, sweeping beings along; (2) waves rise yet the flow does not break — "雖風等擊，起諸波浪而流不斷" likens how, though it meets conditions and stirs up the seven, the eighth continues unbroken; (3) objects carried along — "漂水下上魚、草等物，隨流不捨" likens how it turns along with inner habit-energies and outer factors.
- Scriptural source: 解深密經〈心意識相品〉 「阿陀那識甚深細，一切種子如瀑流」. Paramārtha's Zhuanshilun gives "念念恒流如水流浪。本識如流，五法如浪" 〔T31n1587 0062a11–12〕.
7 · Cross-readings (互讀)
- 解深密經〈心意識相品〉: 「一切種子如瀑流」 — the scriptural source of this verse's torrent simile.
- 三十頌 v.3: 「微細、一類、相續而轉」 — the continuation of this verse's "ever · of one kind, continuous" (continuity already foreshadowed).
- 三十頌 v.29: 「捨二麁重故，便證得轉依」 — the ultimate of this verse's "relinquishing at arhatship" (the basis-transformation fruit).
- 百法明門論: mind-dharma #08, the ālaya — this verse's hundred-dharma placement of the eighth (nature · relinquishing).
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 4 〔T31n1586 0060b07–08〕.
- 成唯識論 T1585 (commentary backbone · fasc. 3): unobstructed-neutral (four kinds of dharma) 〔0012a19–21〕 · gloss of obstructed/unobstructed 〔0012a26–27〕 · contact and the rest likewise 〔0012b01–03〕 · ever-turning like a torrent (ever · turning · torrent simile) 〔0012b29–c07〕 · the three-fold torrent 〔0012c08–12〕 · neither-cut-off-nor-permanent as dependent-origination 〔0012c13–16〕 · relinquishing at arhatship 〔0013c04–06〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): self-nature neutral · flowing like water in waves 〔0062a11–12〕 · the flow not extinguished even at arhatship 〔0062a12–13〕.
- 窺基《成唯識論述記》 T1830: unobscured-neutral 〔T43n1830 0334a17–0335a08〕 · ever-turning and the torrent simile 〔0337b20–0339c25〕 · relinquishing at arhatship 〔0341a04–0343c16〕.