唯識三十頌 偈七 三性繫捨
既知道病根在末那的我執，為什麼壓不住它？
祕密在它的性質：「有覆無記」——它確實染污、暗暗障道（有覆），卻又不善不惡、不造可逮的惡業（無記）。它藏在你覺察不到的底層，安安靜靜地染著。所以你對治看得見的惡念，奈何不了這看不見的中性之染；而它那份「執我」，又把你一界一界牢牢繫住。
那何時才沒有它？阿羅漢位——種現俱斷，永斷；滅盡定與出世道——暫伏而已。為什麼？「諸有漏道，不能伏滅；三乘聖道，有伏滅義」——一切有漏功夫（連世間禪定）都壓不住這恒細的染意，唯有真正證見無我的智慧違得了它。
對最深的我執，靠的不是壓制，是生起無我的智。壓只是暫伏，智才能永斷。而它終將轉成照見平等的智——那是第二十九首的事。
You know the root is manas's self-grasping — so why can you not press it down?
The secret is in its nature: "obstructed-neutral" — genuinely defiled, quietly veiling the path (obstructed), yet neither good nor bad, doing no catchable evil (neutral). It hides in a stratum you cannot detect, quietly defiling. So countering visible evil thoughts does nothing to this invisible neutral defilement; and its self-grasping binds you fast to one realm, life after life.
When, then, is it gone? At arhatship — seeds and active form both severed, permanently; in the cessation attainment and on the supramundane path — only temporarily suppressed. Why? "No contaminated path can suppress it; the noble path of the three vehicles can" — every contaminated effort, worldly absorption included, cannot hold down this constant, subtle defiled mind; only the wisdom that truly realizes no-self can counter it.
Against the deepest self-grasping, what works is not suppression but the arising of the wisdom of no-self. Suppression is only temporary; wisdom alone severs for good. And it too will at last turn into the wisdom that sees all as equal — that is verse 29's work.
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 0060b14–15〕
有覆無記攝，隨所生所繫，
阿羅漢滅定，出世道無有。
偈七收第二能變·末那識：三性判（有覆無記）、界地繫屬（隨所生之界地而繫）、伏斷三位（阿羅漢位永斷·滅盡定與出世道暫伏，此位末那無有）。偈五–七合明第二能變竟。 科判位：唯識相 · 廣辯 · 第二能變·末那識（偈五–七）之三性·繫屬·伏斷位。
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
有覆無記攝，隨所生所繫， 阿羅漢滅定，出世道無有。
白話
這一首把末那識最後三件事講完，第二個能變（末那）就交代清楚了。
第一：它是「有覆無記」。
上一首阿賴耶是「無覆無記」（中性、不染污）；末那卻是「有覆無記」——同樣是「無記」（不算善、也不算惡），但前面多了「有覆」兩個字。為什麼有覆？因為它老跟著那四個煩惱（我癡我見我慢我愛），這四個是染法，會「障礙聖道、隱蔽自心」——蓋住你的心、擋住你修行的路。所以它雖不造善惡業（無記），卻是染污的（有覆）。一句話：它是『染，但中性』。
第二：「隨所生所繫」——它生在哪一界，就被繫在哪一界。
「繫」就是繫屬、歸屬。末那不是飄在三界之外的；你這一期生命投生到哪一界（欲界、色界、無色界），你的末那就「繫」在那一界。因為它總是「任運恒緣自地藏識，執為內我」——它牢牢盯著『自己這一地的阿賴耶』當我，所以就被綁在那一地。
第三：「阿羅漢滅定，出世道無有」——什麼時候才沒有這個染污的末那？
末那這個染污識，無始以來一直在，那它到底什麼時候斷？這一句給了三個位子，但要分『永遠斷』和『暫時伏住』兩種：
- 「阿羅漢」位：這是永斷。修到三乘的無學果（阿羅漢），這個染污末那連種子帶現行，全部永遠斷滅——從此再也沒有。
- 「滅定」（滅盡定）和「出世道」：這是暫伏。還在學位（還沒到無學）的修行人，入了滅盡定、或正當出世間的無漏智現前時，這個染污末那會被暫時壓住、不起現行；但種子還在，出了定、智一退，它又會起來。
為什麼非得是這些位子才壓得住它？因為它太恒、太細，「諸有漏道，不能伏滅」——一般有漏的功夫奈何不了它；只有「三乘聖道」（真正證到無我的那個無漏智）才違得了它、伏得了它、最後斷得了它。
所以這一首也悄悄指了路：要對治那個最深、最頑固的我執，靠的不是壓制，而是真正生起「無我」的智慧。
The verse
有覆無記攝，隨所生所繫， 阿羅漢滅定，出世道無有。
It is comprised under the obstructed-neutral; it is bound according to where one is born; at arhatship, in the cessation attainment, and on the supramundane path, it is not present.
In plain words
This verse finishes the last three points about manas, completing the account of the second transformer.
First: it is "obstructed-neutral."
The previous ālaya was "unobstructed-neutral" (neutral, undefiled); manas, however, is "obstructed-neutral" — likewise "neutral" (counts as neither good nor bad), but with "obstructed" added in front. Why obstructed? Because it always travels with those four afflictions (self-delusion, self-view, self-conceit, self-love), which are defiled and "obstruct the noble path, veil one's own mind" — they cover your mind and block your path of practice. So although it does no good or bad deeds (neutral), it is defiled (obstructed). In a word: it is "defiled, but neutral."
Second: "bound according to where one is born" — wherever it is born, there it is bound.
"Bound" means belonging-to, tied-to. Manas does not float outside the three realms; whichever realm this life of yours is born into (desire, form, formless), your manas is "bound" to that realm. Because it always "spontaneously and constantly cognizes the storehouse of its own ground, grasping it as the inner self," it is tied to that ground.
Third: "at arhatship, in the cessation attainment, and on the supramundane path, it is not present" — when is this defiled manas no longer there?
This defiled consciousness has been present from beginningless time; so when is it severed? The line gives three stages, but distinguish "permanently severed" from "temporarily suppressed":
- At "arhatship": this is permanent severance. Reaching the no-more-learning fruit (arhat) of the three vehicles, this defiled manas — seeds and active form together — is forever cut off; thereafter it is gone.
- In the "cessation attainment" and on the "supramundane path": this is temporary suppression. A practitioner still in training (not yet at no-more-learning), entering the cessation attainment, or while the supramundane uncontaminated wisdom is present, has this defiled manas pressed down so it does not become active; but the seeds remain, and once one exits or the wisdom recedes, it arises again.
Why only these stages can hold it down: because it is so constant and subtle that "no contaminated path can suppress it"; only the "noble path of the three vehicles" (the uncontaminated wisdom that truly realizes no-self) can counter it, suppress it, and finally sever it.
So this verse quietly points the way: to counter the deepest, most stubborn self-grasping, what works is not suppression, but the genuine arising of the wisdom of no-self.
既知道是病根，為什麼壓不住
上一首把生死的根指給你看了——末那那四個恒執的煩惱。那接著一個最實際的問題就來了：既然知道病根在哪，為什麼我們壓不住它？ 入定壓得住嗎？發狠對治壓得住嗎？
這一首末了那一句，是世親給的精準答覆，而答案落在『染但中性、潛在恒細』這個性質上。
染，卻是中性的：所以你抓不到它造惡
先看它的性質：「有覆無記」。《成唯識論》說：「此意相應四煩惱等，是染法故；障礙聖道，隱蔽自心，說名有覆；非善、不善，故名無記」（〔T31n1585 0023c06〕）。
這四個字裡藏著它難纏的祕密。它是「有覆」——確實染污、確實在蓋你的心、擋你的道；可它又是「無記」——不造善業、也不造惡業，不像第六意識那樣明明白白起一個惡念讓你逮個正著。它是在你覺察不到的底層，安安靜靜地、不善不惡地，染著。正因為它「無記」，你抓不到它在做壞事；正因為它「有覆」，它一直在暗暗障道。這就是為什麼一般對治善念奈何不了它——你對治的是看得見的惡，它卻藏在看不見的中性裡。
它把你繫在哪裡
再看「隨所生所繫」。末那不在三界之外飄著；你投生到哪一界，它就「任運恒緣自地藏識，執為內我」（〔0023c12〕），於是被繫在那一界。換句話說：是它那份「執我」，把你一期一期地、牢牢地拴在三界的某一處。我執在哪裡，繫縛就在哪裡。
永斷與暫伏：唯聖道能違它
最關鍵是末了三位。《成唯識論》分得極清楚，分成「永斷」和「暫伏」兩層：
「阿羅漢」位是永斷——「此位染意種及現行，俱永斷滅，故說無有」（〔0023c21〕）：到了無學果，連種子帶現行一起斷盡，從此真的沒有。「滅定、出世道」是暫伏——「學位滅定、出世道中，俱暫伏滅，故說無有」（〔0023c22〕）：還在學位時，入滅盡定、或無漏聖智現前那一刻，它被壓住不起；但種子未斷，緣一退它又來。
那為什麼非得這些位子？論主一句道破：「諸有漏道，不能伏滅；三乘聖道，有伏滅義」（〔0023c24〕）。一切有漏的功夫——包括世間禪定——都伏不住這恒細的染意；唯有「真無我解」（真正證見無我的無漏智）才違得了它。「真無我解，違我執故」——無我的智慧，正是我執的剋星；「真無我解，及後所得，俱無漏故，名出世道」（〔0023c23〕）。
所以這一首把對治之道點得明明白白：對最深的我執，靠的不是壓制，而是生起無我的智慧。 壓，只是暫伏；智，才能永斷。
它也終將轉成淨
而末那的結局不是斷滅成空。《成唯識論》說它「若已轉依，唯是善性」，轉依位相應的心所也變了，「唯二十一心所俱起，謂遍行、別境各五，善十一」，受也如第八「唯捨受俱」（〔0023c01–06〕）。這恒審思量之力，轉染成淨後，就成了照見一切平等的「平等性智」——那是第二十九首「轉依」要圓滿的事。《轉識論》另記此識『至羅漢位究竟滅盡，入無心定亦滅盡，得出世道十六行究竟滅盡』（〔T31n1587 0062a17–20〕），可與玄奘三位作義理平行；不據此判為同本逐頌異譯。第二能變，至此說竟。
We know the root — why can't we press it down?
The last verse pointed out the root of birth-and-death — manas's four ever-grasping afflictions. So a most practical question follows: knowing where the root is, why can we not press it down? Can meditative absorption hold it? Can fierce countering hold it?
The closing line of this verse is Vasubandhu's precise answer, and it rests on this nature: "defiled yet neutral, latent, constant, and subtle."
Defiled, yet neutral: so you cannot catch it doing wrong
First its nature: "obstructed-neutral." The CWL says: "此意相應四煩惱等，是染法故；障礙聖道，隱蔽自心，說名有覆；非善、不善，故名無記" (〔T31n1585 0023c06〕).
These four characters hold the secret of why it is so intractable. It is "obstructed" — genuinely defiled, genuinely veiling your mind and blocking your path; yet it is "neutral" — doing no good or bad deed, not like the sixth consciousness that plainly raises an evil thought you can catch red-handed. It is in a stratum you cannot detect, quietly, neither-good-nor-bad, defiling. Because it is "neutral," you cannot catch it doing wrong; because it is "obstructed," it ceaselessly veils the path. This is why ordinary countering with good thoughts does nothing to it — you counter the visible evil, while it hides in invisible neutrality.
Where it binds you
Then "bound according to where one is born." Manas does not float outside the three realms; whichever realm you are born into, it "spontaneously and constantly cognizes the storehouse of its own ground, grasping it as the inner self" (〔0023c12〕), and so is bound to that realm. In other words: it is its self-grasping that ties you, life after life, fast to one spot in the three realms. Where the self-grasping is, there is the binding.
Permanent severance and temporary suppression: only the noble path counters it
Most crucial is the closing trio of stages. The CWL divides it sharply into "permanent severance" and "temporary suppression":
"Arhatship" is permanent severance — "此位染意種及現行，俱永斷滅，故說無有" (〔0023c21〕): at the no-more-learning fruit, seeds and active form are cut off together; thereafter truly none. "Cessation attainment, supramundane path" are temporary suppression — "學位滅定、出世道中，俱暫伏滅，故說無有" (〔0023c22〕): still in training, on entering the cessation attainment, or in the moment uncontaminated noble wisdom is present, it is pressed down and does not arise; but the seeds are not severed, and when the condition recedes it returns.
Why only these stages? The commentator says it in one stroke: "諸有漏道，不能伏滅；三乘聖道，有伏滅義" (〔0023c24〕). Every contaminated effort — worldly meditative absorption included — cannot suppress this constant, subtle defiled mind; only "true insight into no-self" (the uncontaminated wisdom that genuinely realizes no-self) can counter it. "真無我解，違我執故" — the wisdom of no-self is precisely self-grasping's bane; "真無我解，及後所得，俱無漏故，名出世道" (〔0023c23〕).
So this verse marks the path of countering plainly: against the deepest self-grasping, what works is not suppression but the arising of the wisdom of no-self. Suppression is only temporary; wisdom alone severs for good.
And it too will at last turn pure
And manas's end is not annihilation into emptiness. The CWL says that "若已轉依，唯是善性," and at the transformed stage its associated factors change too — "唯二十一心所俱起，謂遍行、別境各五，善十一" — and feeling, like the eighth, "唯捨受俱" (〔0023c01–06〕). This power of constant examining, once turned from defiled to pure, becomes the "wisdom of equality" that sees all as equal — what verse 29's "basis-transformation" will complete. The Zhuanshilun separately records this consciousness "至羅漢位究竟滅盡，入無心定亦滅盡，得出世道十六行究竟滅盡" (〔T31n1587 0062a17–20〕), a thematic parallel to Xuanzang's three positions, not a claim of a common verse text. The second transformer is here complete.
考據Apparatus
本偈收末那識：三性（有覆無記）、界地繫屬（隨所生所繫）、伏斷三位（阿羅漢·滅定·出世道無有）。其釋論《成唯識論》卷四廣辯之。
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 → 第二能變·末那識（偈五–七）→ 三性·繫屬·伏斷位（收第二能變）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 第二能變（釋末那）→ 明三性（有覆無記）→ 明界繫（隨所生所繫）→ 明伏斷位（阿羅漢·滅定·出世道無有）（卷四） |
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『執識有覆無記·至羅漢位·無心定·出世道滅盡』段）。
句一 有覆無記·伏斷三位
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 有覆無記攝，隨所生所繫，阿羅漢滅定，出世道無有。 | T31n1586 0060b14–15 |
| 真諦《轉識論》T1587 | 此識名有覆無記。……此識及相應法，至羅漢位究竟滅盡，及入無心定亦皆滅盡。若見諦害煩惱識及心法，得出世道十六行究竟滅盡。 | T31n1587 0062a16–20 |
義理平行所見：（甲）「有覆無記」兩文全同。（乙） 伏斷三位，玄奘作「阿羅漢滅定，出世道無有」，真諦作『至羅漢位究竟滅盡·入無心定亦滅盡·得出世道（十六行）究竟滅盡』——三位全合（阿羅漢·滅盡定〔無心定〕·出世道）；真諦更標「十六行」（見道十六心行相）為出世道之相。
三、唯識義之釋據（眼）
（一） 三性：有覆無記——〔T31n1585 0023c06–09〕
末那心所，何性所攝？有覆無記所攝，非餘。此意相應四煩惱等，是染法故；障礙聖道，隱蔽自心，說名有覆；非善、不善，故名無記。
（二） 界繫：隨所生所繫——〔T31n1585 0023c11–15〕
末那心所，何地繫耶？隨彼所生，彼地所繫。謂生欲界，現行末那相應心所，即欲界繫。乃至有頂應知亦然；任運恒緣自地藏識，執為內我，非他地故。
（三） 伏斷三位：阿羅漢·滅定·出世道無有——〔T31n1585 0023c19–23〕
此染污意，無始相續，何位永斷？或暫斷耶？「阿羅漢、滅定、出世道無有。」阿羅漢者，總顯三乘無學果位。此位染意種及現行，俱永斷滅，故說無有。學位滅定、出世道中，俱暫伏滅，故說無有。
→ 阿羅漢位＝永斷（種及現行俱斷）；滅盡定·出世道＝學位之暫伏（後得無漏·真無我解現前時違此染意）。「真無我解，及後所得，俱無漏故，名出世道。」 → 承衍：本論 v.29「捨二麁重故，便證得轉依」（末那轉依·平等性智之究竟）· 本論 v.4「阿羅漢位捨」（第八捨阿賴耶名，與本偈末那阿羅漢位斷相呼應）。
四、諸家異釋（古德·標宗）
已轉依位末那唯善·相應心所之變（二十一心所·唯捨受）：《成唯識論》明末那「若已轉依，唯是善性」；其相應心所「已轉依位，唯二十一心所俱起，謂遍行、別境各五，善十一」，受亦「如第八識，已轉依位，唯捨受俱」。〔T31n1585 0023c03–05（轉依相應）·c10–11（若已轉依唯是善性）〕——此即末那由染轉淨（平等性智位）相應之變，護法系定說。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 有覆無記 | nivṛta-avyākṛta | 四煩惱為染法故障聖道·隱蔽自心（有覆）；非善非不善（無記）〔T31n1585 0023c06–09〕 |
| 隨所生所繫 | — | 隨末那所生之界地而繫屬（生欲界即欲界繫，乃至有頂）〔0023c11–14〕 |
| 阿羅漢（位） | arhat | 三乘無學果位；染意種及現行俱永斷〔0023c20–22〕 |
| 滅盡定 | nirodha-samāpatti | 學位暫伏染意之定（無心定之一）〔0023c22〕 |
| 出世道 | lokottara-mārga | 真無我解及後得無漏（俱無漏）；現前時暫伏染意〔0023c23–24〕 |
六、譬喻·修辭
本偈為三性·界繫·伏斷之段，喻較疏。修辭在『永斷／暫伏』之料簡——阿羅漢位種現俱斷（永），滅定·出世道唯現行暫伏、種未斷（暫）；「諸有漏道，不能伏滅；三乘聖道，有伏滅義」（〔T31n1585 0023c24–25〕），明唯聖道（真無我解）能違此恒細之染意。
七、互讀
- 三十頌 v.5–6：末那之名·依緣·性相·四煩惱——本偈三性·伏斷所收之第二能變全相。
- 三十頌 v.4：「阿羅漢位捨」——第八捨阿賴耶名 ↔ 本偈末那阿羅漢位斷染意（二識於阿羅漢位之轉，相呼應）。
- 三十頌 v.29：「捨二麁重故，便證得轉依」——末那『已轉依位唯善』之究竟（平等性智）。
- 百法明門論：心法 #07 末那識——本偈第七識（三性·伏斷）之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈七〔T31n1586 0060b14–15〕。
- 成唯識論 T1585（釋論骨幹·卷四）：二十一心所·唯捨受〔0023c03–05〕· 若已轉依唯是善性〔0023c10–11〕· 有覆無記〔0023c06–09〕· 隨所生所繫〔0023c11–14〕· 伏斷三位（阿羅漢永斷·滅定出世道暫伏）〔0023c19–24〕· 唯聖道能伏滅〔0023c24–25〕。
- 真諦《轉識論》T1587（古漢義理平行）：有覆無記·至羅漢位滅盡·無心定滅盡·出世道十六行滅盡〔0062a16–20〕。
- 窺基《成唯識論述記》T1830：有覆無記〔T43n1830 0402c24–0403a23〕· 界地所繫〔0403a24–0403c21〕· 伏斷三位〔0403c22–0415b11〕。
This verse closes the second transformer, manas: its moral nature (obstructed-neutral), its realm-binding (bound according to where one is born), and the three stages of subduing/severing (not present at arhatship · cessation attainment · supramundane path); the CWL fascicle 4 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 → second transformer, manas (verses 5–7) → nature · binding · subduing-severing (closing the second transformer). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | second transformer (manas) → clarifying nature (obstructed-neutral) → clarifying realm-binding (bound where born) → clarifying the stages of subduing/severing (not present at arhatship · cessation · supramundane path) (fasc. 4) |
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 grasping-consciousness, obstructed-neutral · extinguished at arhatship · in the mindless attainment · on the supramundane path").
Clause — obstructed-neutral · the three stages of subduing-severing
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 有覆無記攝，隨所生所繫，阿羅漢滅定，出世道無有。 | T31n1586 0060b14–15 |
| Paramārtha 《轉識論》 T1587 | 此識名有覆無記。……此識及相應法，至羅漢位究竟滅盡，及入無心定亦皆滅盡。若見諦害煩惱識及心法，得出世道十六行究竟滅盡。 | T31n1587 0062a16–20 |
What the thematic parallel shows: (a) "有覆無記" — identical in both. (b) the three stages of subduing-severing — Xuanzang "at arhatship, the cessation attainment, the supramundane path it is not present"; Paramārtha "extinguished at the arhat stage · also extinguished on entering the mindless attainment · on attaining the supramundane path (the sixteen aspects) finally extinguished" — the three stages fully agree (arhat · cessation attainment [mindless attainment] · supramundane path); Paramārtha further marks "the sixteen aspects" (the sixteen mental aspects of the path of seeing) as the mark of the supramundane path.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Nature: obstructed-neutral 〔T31n1585 0023c06–09〕
末那心所，何性所攝？有覆無記所攝，非餘。此意相應四煩惱等，是染法故；障礙聖道，隱蔽自心，說名有覆；非善、不善，故名無記。
(ii) Realm-binding: bound where born 〔T31n1585 0023c11–15〕
末那心所，何地繫耶？隨彼所生，彼地所繫。謂生欲界，現行末那相應心所，即欲界繫。乃至有頂應知亦然；任運恒緣自地藏識，執為內我，非他地故。
(iii) The three stages of subduing-severing: not present at arhatship · cessation · supramundane path 〔T31n1585 0023c19–23〕
此染污意，無始相續，何位永斷？或暫斷耶？「阿羅漢、滅定、出世道無有。」阿羅漢者，總顯三乘無學果位。此位染意種及現行，俱永斷滅，故說無有。學位滅定、出世道中，俱暫伏滅，故說無有。
→ Arhatship = permanent severance (seeds and active form both severed); cessation attainment · supramundane path = the training-stage's temporary suppression (countered when the subsequently-attained uncontaminated · true insight into no-self is present). "真無我解，及後所得，俱無漏故，名出世道." → Further connections: this treatise v.29 「捨二麁重故，便證得轉依」 (manas's basis-transformation · the ultimate of the wisdom of equality) · v.4 「阿羅漢位捨」 (the eighth relinquishes the name ālaya, echoing manas's severance at arhatship here).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
At the transformed stage manas is wholly good · the change in its associated factors (twenty-one factors · equanimity alone) — the CWL shows manas "若已轉依，唯是善性"; its associated factors "已轉依位，唯二十一心所俱起，謂遍行、別境各五，善十一," and feeling too "如第八識，已轉依位，唯捨受俱." 〔T31n1585 0023c03–05 · c10–11 (若已轉依唯是善性)〕 — this is the change in manas's association as it turns from defiled to pure (the stage of the wisdom of equality), Dharmapāla's settled view.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 有覆無記 | nivṛta-avyākṛta | the four afflictions being defiled, it obstructs the path · veils the mind (obstructed); neither good nor bad (neutral) 〔T31n1585 0023c06–09〕 |
| 隨所生所繫 | — | bound to whichever realm-ground manas is born in (born in the desire realm, desire-realm-bound, up to the peak of existence) 〔0023c11–14〕 |
| 阿羅漢（位） | arhat | the no-more-learning fruit of the three vehicles; defiled manas's seeds and active form both permanently severed 〔0023c20–22〕 |
| 滅盡定 | nirodha-samāpatti | the training-stage attainment that temporarily suppresses defiled manas (a mindless attainment) 〔0023c22〕 |
| 出世道 | lokottara-mārga | true insight into no-self and the subsequently-attained uncontaminated (both uncontaminated); when present, temporarily suppresses defiled manas 〔0023c23–24〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse concerns nature · binding · subduing-severing; similes are sparse. The rhetoric is the analysis of "permanent severance / temporary suppression" — at arhatship seeds and active form are both severed (permanent), while in the cessation attainment and supramundane path only the active form is temporarily suppressed, the seeds unsevered (temporary); "諸有漏道，不能伏滅；三乘聖道，有伏滅義" (〔T31n1585 0023c24–25〕), showing that only the noble path (true insight into no-self) can counter this constant, subtle defiled mind.
7 · Cross-readings (互讀)
- 三十頌 v.5–6: manas's name · support-object · nature-mode · four afflictions — the full form of the second transformer that this verse's nature · subduing-severing closes.
- 三十頌 v.4: 「阿羅漢位捨」 — the eighth relinquishes the name ālaya ↔ this verse's manas severed at arhatship (the two consciousnesses' turning at arhatship, echoing each other).
- 三十頌 v.29: 「捨二麁重故，便證得轉依」 — the ultimate of manas's "wholly good at the transformed stage" (the wisdom of equality).
- 百法明門論: mind-dharma #07, manas — this verse's hundred-dharma placement of the seventh (nature · subduing-severing).
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 7 〔T31n1586 0060b14–15〕.
- 成唯識論 T1585 (commentary backbone · fasc. 4): twenty-one factors · equanimity alone 〔0023c03–05〕 · transformed-stage wholly good 〔0023c10–11〕 · obstructed-neutral 〔0023c06–09〕 · bound where born 〔0023c11–14〕 · the three stages of subduing-severing (arhat permanent · cessation/supramundane temporary) 〔0023c19–24〕 · only the noble path can suppress 〔0023c24–25〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): obstructed-neutral · extinguished at arhatship · extinguished in the mindless attainment · the supramundane path's sixteen aspects finally extinguished 〔0062a16–20〕.
- 窺基《成唯識論述記》 T1830: obscured-neutral 〔T43n1830 0402c24–0403a23〕 · realm-binding 〔0403a24–0403c21〕 · the three positions of absence/subduing 〔0403c22–0415b11〕.