唯識三十頌 偈八 了境
睜眼所見、側耳所聞、心裡所想——這整個鮮活的世界，是誰在當下分辨出來的？
第三能變，一下分成六個：眼、耳、鼻、舌、身、意六識。它們依六根、緣六境，共同的本事只一個——「了境」，了別境界。
最要緊的是末一句：前六識「通三性」，能善、能惡、也能中性。回頭一比就見分量：第八識恒中性、第七識恒染而中性，都不直接造業；唯獨這六個了境識，善的惡的都能造。
所以真正造作善惡、感生苦樂、也真正能修善斷惡的主場，就在這六個當下了別、通於善惡的識上。你能改變命運、能修行轉化的著力點，正在這裡。後面幾首，要細說它們配著哪些心、又怎麼一個個現起。
The vivid world you see, hear, and think — who sorts it out, moment by moment?
The third transformer splits into six at once: eye-, ear-, nose-, tongue-, body-, and mind-consciousness. Resting on six faculties, cognizing six objects, they share one work — "discerning objects."
The crucial line is the last: the first six "run through the three natures" — they can be good, bad, or neutral. Compare and the weight shows: the eighth is ever neutral, the seventh ever defiled-but-neutral, neither making karma directly; only these six discerning consciousnesses do good and evil alike.
So the actual arena where good and bad karma is made, where future pleasure and pain is drawn — and where good is cultivated and evil severed — is these six consciousnesses that discern in the present and run through good and evil. The leverage to change your destiny lies here. The next verses spell out which mental factors accompany them, and how each arises.
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 0060b18–19〕
次第三能變，差別有六種，
了境為性相，善不善俱非。
偈八啟第三能變·了境識（前六識）：差別六種（眼·耳·鼻·舌·身·意六識）、性相（了別境界為性與相）、三性（通善·不善·俱非〔無記〕）。偈八–十六合明第三能變。 科判位：唯識相 · 廣辯 · 第三能變·前六識（偈八–十六）之體性·三性。
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
次第三能變，差別有六種， 了境為性相，善不善俱非。
白話
講完第一個能變（阿賴耶）和第二個能變（末那），接下來是第三個——這也是我們最熟、最用得上的。
第一：它「差別有六種」——一下分成六個。
前兩個能變各只是一個識；第三個卻不是一個，而是六個：眼識、耳識、鼻識、舌識、身識、意識。為什麼分六？因為它們各依一個根、對一類境——眼依眼根對色，耳依耳根對聲……一直到意依意根對法。隨著根和境不同，就分成六種。（《成唯識論》說它們「隨根立名」，各具五個意義；也可以「隨境立名」，叫色識乃至法識。）
第二：「了境為性相」——它們共同的本事，就是『分辨對象』。
這六個識，本質（性）和運作方式（相）是同一件事：『了別境界』——去認識、分辨眼前的對象。眼識分辨顏色、耳識分辨聲音……意識分辨種種法。所以它們才總名為「識」（識就是了別）。
第三：「善不善俱非」——它們通三性，善的、惡的、中性的都有。
這一句點出前六識跟前兩個識最大的不同。第八阿賴耶是「無覆無記」（恒中性），第七末那是「有覆無記」（恒染但中性）——這兩個都是一個性、不變。可前六識卻通三性：可以是善的（起好心、做好事），可以是不善的（起惡念、造惡業），也可以是「俱非」（不善不惡的無記）。
這一點極關鍵：真正造作善業惡業、感生來世苦樂的，主要就是這通三性的前六識（尤其第六意識）。前兩個深識只負責收藏與執我，不直接造善惡；造善造惡、修行斷惡，主場都在這六個了境識。所以後面好幾首偈，都要細說這六個識配的是哪些心所、怎麼現起。
The verse
次第三能變，差別有六種， 了境為性相，善不善俱非。
Next, the third transformer: its kinds are six; discerning objects is its nature and mode; it is good, bad, or neither.
In plain words
Having finished the first transformer (the ālaya) and the second (manas), we come to the third — the one we know best and use most.
First: "its kinds are six" — it splits into six at once.
The first two transformers were each a single consciousness; the third is not one but six: eye-consciousness, ear-, nose-, tongue-, body-, and mind-consciousness. Why six? Because each rests on one faculty and faces one class of object — the eye on the eye-faculty toward form, the ear on the ear-faculty toward sound… up to the mind toward dharmas. As faculty and object differ, they divide into six. (The CWL says they are "named after the faculty," each with five senses; or they can be "named after the object," called form-consciousness up to dharma-consciousness.)
Second: "discerning objects is its nature and mode" — their shared work is to sort out objects.
For these six, essence (nature) and operation (mode) are one and the same: "discerning objects" — cognizing, sorting out the object before them. Eye-consciousness discerns color, ear-consciousness sound… mind-consciousness all dharmas. That is why they are all named "consciousness" (consciousness = discerning).
Third: "it is good, bad, or neither" — they run through all three moral natures.
This line marks the greatest difference between the first six and the two deep consciousnesses. The eighth, the ālaya, is "unobstructed-neutral" (ever neutral); the seventh, manas, is "obstructed-neutral" (ever defiled but neutral) — both are of one nature, unchanging. But the first six run through all three natures: they can be good (a kind heart, a good deed), bad (an evil thought, an evil deed), or "neither" (morally neutral).
This is crucial: what actually does good and bad deeds, and draws the pleasure and pain of lives to come, is mainly these first six consciousnesses that run through the three natures (especially the sixth, mind-consciousness). The two deep consciousnesses only store and grasp-the-self; they do not directly make good or bad karma. Making karma — and cultivating good and severing evil — all play out on these six discerning consciousnesses. So several later verses spell out which mental factors accompany these six, and how each arises.
前兩個能變各一，第三個為什麼一下六個
一個很自然的問：第一能變（阿賴耶）、第二能變（末那）都各只是一個識，到第三能變，世親為什麼一下說「差別有六種」？
《成唯識論》答得很實在：「此識差別總有六種，隨六根、境，種類異故」（〔T31n1585 0026a14〕）。不是它本身硬要分六，而是它對的根與境不同——眼對色、耳對聲、鼻對香、舌對味、身對觸、意對法，依六根、緣六境，自然分出眼識乃至意識六種。論主還補一句懸示：這六種「隨根立名」是就「未自在」（凡夫根用各別）說的；「若得自在，諸根互用，一根發識，緣一切境」（〔0026a25〕）——到了佛位諸根互通，一根就能緣一切境，那時就不必死分六了。分六，是順著我們現在這個根境各別的狀態說的。
六個識，一個共同的本事：了別
雖分六種，它們有一個共同的本事，就是「了境為性相」。《成唯識論》：「雙顯六識自性、行相，識以了境為自性故；即復用彼為行相故」（〔0026b04〕）——『了別境界』既是它們的本質，也是它們的運作方式。眼識了色、耳識了聲，乃至意識了一切法。所以它們才總名為「識」（識，就是了別）。我們睜眼所見、側耳所聞、心裡所想的這整個鮮活世界，就是這六個了境識在當下分辨出來的。
最要緊的一句：善不善俱非
這一首真正的重心，在末句「善不善俱非」。它一句話把前六識和前兩個深識分了開來。
《成唯識論》：「此六轉識，何性攝耶？謂善、不善、俱非性攝」（〔0026b10〕）。回頭一比就見分量：第八阿賴耶是「無覆無記」，第七末那是「有覆無記」——這兩個都是恒一性、不變，自己不直接造善造惡。唯獨前六識通三性：能善（起好心、行好事）、能不善（起惡念、造惡業）、也能俱非（不善不惡的無記）。
這意味著什麼？真正造作善惡業、感生來世苦樂、也真正能修善斷惡的主場，就在這通三性的前六識（尤其第六意識）。前兩個深識，一個只管收藏、一個只管執我，都不直接造業；造業在這裡、修行也在這裡。所以唯識把心識分得這麼細，不是玄談——它是要指出：你能改變命運、能修行轉化的著力點，正在這六個當下了別、通於善惡的識上。
也正因為它通善惡、又繫於諸多心所，後面好幾首偈才要細說：這六個識到底配著哪些心理活動（六位心所）、又怎麼一個一個現起（五識的濤波、意識的恒起）。《轉識論》的古漢義段把它名作「第三塵識」，又說「體通三性…具三種受」（〔T31n1587 0062a20–24〕）；可與玄奘的了境六識作義理平行，不據此判定共同底本。
The first two transformers are each one — why does the third split into six?
A natural question: the first transformer (the ālaya) and the second (manas) are each a single consciousness; at the third, why does Vasubandhu say all at once "its kinds are six"?
The CWL answers concretely: "此識差別總有六種，隨六根、境，種類異故" (〔T31n1585 0026a14〕). It is not that the consciousness itself insists on being six, but that the faculties and objects it meets differ — eye to form, ear to sound, nose to scent, tongue to taste, body to touch, mind to dharmas; resting on six faculties, cognizing six objects, it naturally divides into the six, eye-consciousness through mind-consciousness. The commentator adds a foreshadowing: this "naming after the faculty" is said for the "not-yet-mastered" stage (where the ordinary being's faculties work separately); "若得自在，諸根互用，一根發識，緣一切境" (〔0026a25〕) — at Buddhahood the faculties interpenetrate, one faculty cognizing all objects, and then there is no need to fix it at six. The six are drawn out only in keeping with our present state of separated faculty-and-object.
Six consciousnesses, one shared work: discerning
Though divided into six, they share one work: "discerning objects is their nature and mode." The CWL: "雙顯六識自性、行相，識以了境為自性故；即復用彼為行相故" (〔0026b04〕) — "discerning objects" is both their essence and their operation. Eye-consciousness discerns form, ear sound, up to mind-consciousness discerning all dharmas. That is why they are all named "consciousness" (consciousness = discerning). The whole vivid world we see, hear, and think is what these six discerning consciousnesses sort out in the present moment.
The crucial line: good, bad, or neither
The real weight of this verse is in the last line, "good, bad, or neither." In one stroke it sets the first six apart from the two deep consciousnesses.
The CWL: "此六轉識，何性攝耶？謂善、不善、俱非性攝" (〔0026b10〕). Compare and the weight shows: the eighth, the ālaya, is "unobstructed-neutral," the seventh, manas, "obstructed-neutral" — both of one nature, unchanging, not directly making good or evil. The first six alone run through the three natures: they can be good (a kind heart, a good deed), bad (an evil thought, an evil deed), or neither (morally neutral).
What does this mean? The actual arena where good and bad karma is made, where the pleasure and pain of future lives is drawn — and where good is cultivated and evil severed — is these first six consciousnesses that run through the three natures (especially the sixth). The two deep consciousnesses, one storing, one grasping-the-self, make no karma directly; karma-making is here, and so is practice. So Yogācāra's fine division of consciousness is not idle speculation — it points out that the leverage by which you can change your destiny and transform through practice lies precisely in these six consciousnesses that discern in the present and run through good and evil.
And because they run through good and evil and are bound to many mental factors, several later verses spell out which mental activities accompany these six (the six classes of factors) and how each arises (the "waves" of the five senses, the constant arising of the mind). An ancient-Chinese passage in the Zhuanshilun names them "the third, the object-consciousness" and says "體通三性…具三種受" (〔T31n1587 0062a20–24〕). It is used as a thematic parallel to Xuanzang's six discerning consciousnesses, not as evidence of a common source text.
考據Apparatus
本偈啟第三能變·前六識：差別六種、了境為性相、善不善俱非。其釋論《成唯識論》卷五廣辯之。
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 → 第三能變·前六識（偈八–十六）→ 體性·三性（啟第三能變）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 廣辯唯識相 → 第三能變（釋了境識）→ 出名（差別六種·隨根隨境立名）→ 體性行相（了境為性相）→ 三性（善不善俱非）（卷五） |
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『第三塵識·六種·體通三性』段）。
句一 第三能變·六識·了境·三性
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 次第三能變，差別有六種，了境為性相，善不善俱非。 | T31n1586 0060b18–19 |
| 真諦《轉識論》T1587 | 第三塵識者，識轉似塵，更成六種識轉似塵，已如前說。體通三性，與十種心法相應，及十善惡并大小惑，具三種受。 | T31n1587 0062a20–24 |
義理平行所見：（甲） 玄奘『第三能變·了境（識）』，真諦作「第三塵識」（識轉似塵·了別塵境，所指同一前六識）。（乙）「差別有六種」兩文同（真諦「更成六種」）。（丙）「善不善俱非」真諦作「體通三性」——同判前六識通善·不善·無記三性（與第八無覆無記、第七有覆無記相對）。
三、唯識義之釋據（眼）
（一） 第三能變·差別六種——〔T31n1585 0026a15–17〕
論曰：次中思量能變識後，應辯了境能變識相。此識差別總有六種，隨六根、境，種類異故。
（二） 立名：隨根·隨境·五義——〔T31n1585 0026a17–18〕
謂名眼識乃至意識，隨根立名，具五義故。五謂依、發、屬、助、如根。
→ 又隨境立名（色識乃至法識）；「若得自在，諸根互用，一根發識，緣一切境」（〔T31n1585 0026a25〕，引《莊嚴論》如來五根·《佛地經》成所作智）。
（三） 體性行相：了境為性相——〔T31n1585 0026b03–06〕
次言「了境為性相」者，雙顯六識自性、行相，識以了境為自性故；即復用彼為行相故。由斯兼釋所立別名，能了別境，名為識故。
（四） 三性：善·不善·俱非——〔T31n1585 0026b10–12〕
此六轉識，何性攝耶？謂善、不善、俱非性攝。俱非者，謂無記，非善、不善，故名「俱非」。
→ 前六識通三性（能造善惡業），異於第八「無覆無記」、第七「有覆無記」之恒一性——此即業感與修斷之所託。 → 承衍：本論 v.9–14（六識相應六位心所之廣明）· v.15–16（前五識·意識現起分位）· 百法 心法 #01–06 前六識。
四、諸家異釋（古德·標宗）
五識三性俱行之辯：《成唯識論》於「善不善俱非」下，辯五識與意識三性是否俱行（「若許五識三性俱行，意識爾時應…」「五俱意識，非定與五善等性同」），明五識與同起意識性類之關係。〔T31n1585 0026b18–c05〕——諸說盡在釋論糅文。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 了境（識）/ 塵識（真諦） | viṣaya-vijñapti | 第三能變·前六識；了別境界為性相〔T31n1585 0026b05〕 |
| 差別有六種 | — | 眼·耳·鼻·舌·身·意六識；隨六根六境立名〔0026a13〕 |
| 五義（依·發·屬·助·如根） | — | 隨根立名之五義〔0026a17〕 |
| 善·不善·俱非 | kuśala·akuśala·avyākṛta | 前六識通三性；俱非＝無記（非善非不善）〔0026b10〕 |
六、譬喻·修辭
本偈為出名·體性·三性之段，喻較疏。修辭在『隨根／隨境』立名之開合（眼識…意識／色識…法識），與「諸根互用」之懸示（若得自在，一根發識緣一切境）——顯前六識了境之相非定限一根一境。
七、互讀
- 三十頌 v.9–14：六識相應之六位心所——本偈了境識之心所廣明。
- 三十頌 v.15–16：前五識·意識之現起分位——本偈六識之現行廣辯。
- 三十頌 v.3：第八「唯捨受」· v.7 第七「有覆無記」——與本偈前六識『通三性·三受』對顯（三能變三性之別）。
- 百法明門論：心法 #01–06（眼·耳·鼻·舌·身·意識）——本偈前六識之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈八〔T31n1586 0060b18–19〕。
- 成唯識論 T1585（釋論骨幹·卷五）：論曰·差別六種〔0026a15–17〕· 隨根立名五義〔0026a17–18〕· 諸根互用·莊嚴論佛地經引〔0026a25–b04〕· 了境為性相〔0026b04–07〕· 善不善俱非〔0026b10–12〕· 五識三性俱行辯〔0026b18–c05〕。
- 真諦《轉識論》T1587（古漢義理平行）：第三塵識·六種·體通三性·具三受〔0062a20–24〕。
- 窺基《成唯識論述記》T1830：第三能變六識之立名、了境與三性〔T43n1830 0415c09–0421b06〕。
This verse opens the third transformer, the first six consciousnesses: their six kinds, discerning objects as nature-and-mode, and the three natures (good · bad · neither); the CWL fascicle 5 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 → third transformer, the first six consciousnesses (verses 8–16) → essence · three natures (opening the third transformer). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | detailed exposition → third transformer (the discerning consciousness) → naming (six kinds · named after faculty/object) → essence-and-mode (discerning objects) → three natures (good, bad, neither) (fasc. 5) |
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 third, the object-consciousness · six kinds · running through the three natures").
Clause — third transformer · six consciousnesses · discerning · three natures
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 次第三能變，差別有六種，了境為性相，善不善俱非。 | T31n1586 0060b18–19 |
| Paramārtha 《轉識論》 T1587 | 第三塵識者，識轉似塵，更成六種識轉似塵，已如前說。體通三性，與十種心法相應，及十善惡并大小惑，具三種受。 | T31n1587 0062a20–24 |
What the thematic parallel shows: (a) Xuanzang "third transformer · discerning (consciousness)," Paramārtha "the third, the object-consciousness" (consciousness transforming into objects, discerning object-fields — the same first six). (b) "差別有六種" agrees in both (Paramārtha "further becomes six kinds"). (c) "善不善俱非" Paramārtha gives as "running through the three natures" — both judge the first six as running through good · bad · neutral (against the eighth's unobstructed-neutral and the seventh's obstructed-neutral).
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Third transformer · six kinds 〔T31n1585 0026a15–17〕
論曰：次中思量能變識後，應辯了境能變識相。此識差別總有六種，隨六根、境，種類異故。
(ii) Naming: after faculty · after object · the five senses 〔T31n1585 0026a17–18〕
謂名眼識乃至意識，隨根立名，具五義故。五謂依、發、屬、助、如根。
→ Also named after the object (form-consciousness to dharma-consciousness); "若得自在，諸根互用，一根發識，緣一切境" (〔T31n1585 0026a25〕, citing the Mahāyānasūtrālaṃkāra on the Tathāgata's five faculties and the Buddhabhūmi-sūtra on the wisdom of accomplishing activity).
(iii) Essence-and-mode: discerning objects 〔T31n1585 0026b03–06〕
次言「了境為性相」者，雙顯六識自性、行相，識以了境為自性故；即復用彼為行相故。由斯兼釋所立別名，能了別境，名為識故。
(iv) Three natures: good · bad · neither 〔T31n1585 0026b10–12〕
此六轉識，何性攝耶？謂善、不善、俱非性攝。俱非者，謂無記，非善、不善，故名「俱非」。
→ The first six run through the three natures (they make good and bad karma), unlike the eighth's "unobstructed-neutral" and the seventh's "obstructed-neutral" ever-single-nature — the basis of karmic fruition and of cultivation/severance. → Further connections: this treatise v.9–14 (the six classes of factors associated with the six consciousnesses) · v.15–16 (the manifestation-stages of the five senses · mind-consciousness) · 百法 mind-dharmas #01–06, the first six.
4 · Variant readings of the masters (諸家異釋 · standard-setting)
The debate on whether the five senses run all three natures together — under "good, bad, neither" the CWL debates whether the five senses and mind-consciousness run the three natures together ("若許五識三性俱行，意識爾時應…" "五俱意識，非定與五善等性同"), clarifying the relation of the five senses to the co-arising mind-consciousness's nature. 〔T31n1585 0026b18–c05〕 — all positions lie within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 了境（識）/ 塵識 (Paramārtha) | viṣaya-vijñapti | the third transformer · the first six; discerning object-fields as nature-and-mode 〔T31n1585 0026b05〕 |
| 差別有六種 | — | eye·ear·nose·tongue·body·mind consciousness; named after the six faculties and six objects 〔0026a13〕 |
| 五義（依·發·屬·助·如根） | — | the five senses of "naming after the faculty" 〔0026a17〕 |
| 善·不善·俱非 | kuśala·akuśala·avyākṛta | the first six run through the three natures; "neither" = neutral (neither good nor bad) 〔0026b10〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse concerns naming · essence · three natures; similes are sparse. The rhetoric is the opening-out of "naming after faculty / after object" (eye-consciousness…mind-consciousness / form-consciousness…dharma-consciousness), and the foreshadowing of "the faculties interpenetrating" (once mastered, one faculty cognizes all objects) — showing that the six discerning consciousnesses' work is not fixed to one faculty, one object.
7 · Cross-readings (互讀)
- 三十頌 v.9–14: the six classes of factors associated with the six consciousnesses — the full exposition of this verse's discerning consciousness's factors.
- 三十頌 v.15–16: the manifestation-stages of the five senses · mind-consciousness — the full account of this verse's six consciousnesses' activity.
- 三十頌 v.3 · v.7: the eighth's "equanimity alone" · the seventh's "obstructed-neutral" — set off against the first six's "three natures · three feelings" (the three transformers' difference of nature).
- 百法明門論: mind-dharmas #01–06 (eye·ear·nose·tongue·body·mind consciousness) — this verse's hundred-dharma placement of the first six.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 8 〔T31n1586 0060b18–19〕.
- 成唯識論 T1585 (commentary backbone · fasc. 5): treatise · six kinds 〔0026a15–17〕 · naming after faculty, five senses 〔0026a17–18〕 · faculties interpenetrating · Sūtrālaṃkāra/Buddhabhūmi citations 〔0026a25–b04〕 · discerning objects as nature-and-mode 〔0026b04–07〕 · good, bad, neither 〔0026b10–12〕 · the five-senses-three-natures debate 〔0026b18–c05〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the third object-consciousness · six kinds · running through the three natures · three feelings 〔0062a20–24〕.
- 窺基《成唯識論述記》 T1830: naming the six consciousnesses, discerning their objects, and their three moral natures 〔T43n1830 0415c09–0421b06〕.