唯識三十頌 偈九 心所總標
一念起來，從不是光禿禿一個——裡頭同時有好幾股作用在動：接觸、領納、欲求、判斷，善的信慚愧，染的貪瞋癡。
這一首，世親把這些跟著心走的「心所」分成六大類：遍行（哪個心都有）、別境（特定境才起）、善、煩惱、隨煩惱、不定。六類一加，「合五十一」——後世《百法》的心所骨架，就在這裡。
它還給每一類一句身分證：遍行「一切心中定可得」、別境「緣別別境而得生」、善「唯善心中可得」……乾淨利落。
於是一顆混沌的心，被點成一張可數、可辨、可下手的清單：哪些該長養，哪些該對治，哪些看你怎麼用。而這六個識「皆三受相應」——苦樂分明（不像七八二識永遠一味捨受），所以情緒起伏在這裡，修行轉化也在這裡。心不是不可分的一團，是一張動得了的表。
A thought, when it arises, is never bare — several currents move within it at once: contact and reception, aspiration and judgment, wholesome faith-conscience-shame, defiled greed-hatred-delusion.
Here Vasubandhu sorts these "mental factors" that travel with the mind into six classes: omnipresent (in every mind), object-specific (only toward particular objects), wholesome, afflictions, derivative afflictions, indeterminate. Summed: "total fifty-one" — the framework of the later Hundred Dharmas' factors begins here.
He gives each class an identity card: the omnipresent "obtainable in every mind," the object-specific "arise toward particular objects," the wholesome "arise only in a wholesome mind"… crisply. So a chaotic mind is rendered into a countable, discernible, workable list: what to nurture, what to counter, what depends on how you use it.
And these six consciousnesses are "all associated with the three feelings" — clearly pleasured and pained (unlike the seventh and eighth's forever-equanimity); so feeling rises and falls here, and transformation through practice happens here. The mind is not an indivisible blur, but a list one can move.
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 0060b20–21〕
此心所遍行、別境、善、煩惱、
隨煩惱、不定，皆三受相應。
偈九總標前六識相應之心所——六位（遍行·別境·善·煩惱·隨煩惱·不定，合五十一），并皆三受相應（六識通苦·樂·捨三受）。為下偈（v.10–14）逐位列名之綱。 科判位：唯識相 · 廣辯 · 第三能變·前六識（偈八–十六）之相應心所總標（六位·三受）。 ⭐ 架構錨：六位五十一心所 → 百法明門論 心所有法五十一（#09–#59）之頌本所依。
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
此心所遍行、別境、善、煩惱、 隨煩惱、不定，皆三受相應。
白話
上一首立了前六個「了境」的識。可一個識起來，從不是光禿禿一個——總帶著一串「心所」（跟著心一起活動的心理作用，像觸、受、想、貪、瞋這些）。這一首，就先把這六個識所配的心所，做個總綱：分成幾大類、總共多少個、都帶什麼感受。下面好幾首（第十到十四）才一類一類點名。
第一：心所分『六大類』（六位）。
這六大類是——
- 「遍行」：任何一個心起來都跟著的（最普遍的，如觸、作意、受、想、思）；
- 「別境」：只在特定境界才生起的（如欲、勝解、念、定、慧）；
- 「善」：只在善心裡才有的（如信、慚、愧……）；
- 「煩惱」：根本的煩惱（如貪、瞋、癡……）；
- 「隨煩惱」：跟著根本煩惱流出來的（如忿、恨、嫉、慳……）；
- 「不定」：善惡不定、看情況的（如悔、眠、尋、伺）。
《成唯識論》還順帶解釋了每一類為什麼這樣分：遍行是「一切心中定可得」（哪個心都有），別境是「緣別別境而得生」（要特定對象才起），善是「唯善心中可得」，煩惱是「根本煩惱」，隨煩惱是『煩惱的等流（旁支）』，不定是『善染都不定』。
第二：合起來「五十一」個。
六大類加總：遍行五、別境五、善十一、煩惱六、隨煩惱二十、不定四——「如是六位，合五十一」。這五十一個，就是後世《百法明門論》裡『心所有法五十一』的根據。（這也是為什麼第九首是整部頌的一個架構支點：它把心的內容點成了一張可數的清單。）
第三：這六個識「皆三受相應」——都能配三種感受。
哪三種？樂受（領納順境、身心舒適）、苦受（領納逆境、身心逼迫）、不苦不樂受（領納不順不逆的中性境）。為什麼六識能通三受？因為它們「易脫不定」——性類不固定，會變。這正跟前面對比：第八、第七兩個深識「唯捨受」（永遠只那一味平靜），而這六個了境識卻苦樂分明。（這三受還可再各分二：在五識上叫「身受」，在意識上叫「心受」。）
The verse
此心所遍行、別境、善、煩惱、 隨煩惱、不定，皆三受相應。
Their mental factors are the omnipresent, the object-specific, the wholesome, the afflictions, the derivative afflictions, and the indeterminate; and all are associated with the three feelings.
In plain words
The last verse set up the six "discerning" consciousnesses. But a consciousness never arises bare — it always brings a string of "mental factors" (the mental activities that move along with the mind: contact, feeling, perception, greed, hatred, and so on). This verse gives a master outline of the factors these six consciousnesses carry: how many classes, how many in all, what feelings they bring. The next several verses (10–14) then name them class by class.
First: the factors fall into "six classes."
The six classes are —
- The "omnipresent": present whenever any mind arises (the most universal — contact, attention, feeling, perception, volition);
- The "object-specific": arising only toward particular objects (aspiration, resolve, mindfulness, concentration, discernment);
- The "wholesome": present only in a wholesome mind (faith, conscience, shame…);
- The "afflictions": the root afflictions (greed, hatred, delusion…);
- The "derivative afflictions": those that flow off from the root afflictions (rage, enmity, envy, stinginess…);
- The "indeterminate": neither fixed as good nor bad, depending on circumstance (regret, torpor, applied and sustained thought).
The CWL also explains why each class is so grouped: the omnipresent are "obtainable in every mind," the object-specific "arise toward particular objects," the wholesome "arise only in a wholesome mind," the afflictions are "the root afflictions," the derivative afflictions are "an outflow of the afflictions," the indeterminate are "fixed as neither good nor defiled."
Second: they total "fifty-one."
Summing the six classes: five omnipresent, five object-specific, eleven wholesome, six afflictions, twenty derivative afflictions, four indeterminate — "these six classes total fifty-one." These fifty-one are the basis for the "fifty-one mental factors" in the later Hundred Dharmas treatise. (This is why verse 9 is a structural pivot of the whole text: it renders the contents of the mind as a countable list.)
Third: these six consciousnesses are "all associated with the three feelings" — they can carry all three feelings.
Which three? Pleasant feeling (receiving an agreeable object, body and mind at ease), painful feeling (receiving a disagreeable object, body and mind pressed), and neither-painful-nor-pleasant feeling (receiving a neutral object). Why can the six carry all three? Because they are "easily shifting, not fixed" — their nature is not constant, it changes. This contrasts exactly with the foregoing: the eighth and seventh, the two deep consciousnesses, are "equanimity alone" (forever that one flat tone), whereas these six discerning consciousnesses are clearly pleasured and pained. (The three feelings can each be split in two further: on the five senses they are called "bodily feeling," on the mind-consciousness "mental feeling.")
為什麼不直接講識，要先排一張心所表
一個很實際的問：既然識會了別、會造善惡，直接講識不就好了，為什麼世親要停下來，先把「心所」分門別類排成一張表？
因為唯識要做的，不是泛泛說『心很複雜』，而是要讓心可被看清、可被下手。一念起來，裡頭其實同時有好幾股作用在動——有最基礎的接觸、領納，有特定條件才冒出的欲求、判斷，有善的信慚愧，有染的貪瞋癡。修行若只含糊說「修心」，無從著手；可一旦把這些作用一個一個點出名、分好類，你就知道：哪些該長養（善）、哪些該對治（煩惱·隨煩惱）、哪些看你怎麼用（不定）。這一首，就是把一顆混沌的心，點成一張可數、可辨、可下手的清單。
六大類，各有各的『身分證』
《成唯識論》把心所分六位，而且給每一位一句『為什麼歸這一類』的定義（〔T31n1585 0027a01〕），乾淨利落：
「遍行」——「一切心中，定可得故」：哪個心起來它都在（觸·作意·受·想·思，最底層的五道工序）。「別境」——「緣別別境，而得生故」：要碰到特定對象才起（欲·勝解·念·定·慧）。「善」——「唯善心中，可得生故」：只在善心裡現（信·慚·愧等十一）。「煩惱」——「性是根本煩惱攝故」：六個根本的染（貪·瞋·癡·慢·疑·惡見）。「隨煩惱」——「唯是煩惱等流性故」：從根本煩惱旁流出來的二十個（忿·恨·嫉·慳等）。「不定」——「於善、染等，皆不定故」：善惡不定、看情況的四個（悔·眠·尋·伺）。
六類一加：「如是六位，合五十一」（〔0026c29〕）。這五十一，後來就成了《百法明門論》『心所有法五十一』的骨架。一顆心的內容，到這裡被點成了五十一個有名有姓的條目——這正是唯識「明門」之為「明門」處：把暗處看不清的，一一照明。
為什麼這六個識『苦樂分明』
末句「皆三受相應」，又一次用對比來定位前六識。
《成唯識論》：「此六轉識，易脫不定，故皆容與三受相應」（〔0027a08〕）。「易脫不定」是說它們性類不固定、會變——所以順境來就樂、逆境來就苦、不順不逆就捨。回頭一比：第八阿賴耶、第七末那都「唯捨受」，永遠只一味平靜；唯獨這六個了境識苦樂分明。
這不是小事。正因為它們苦樂分明、又通善惡，它們才是我們情緒起伏的所在、也是修行轉化的所在：苦樂在這裡領納，善惡在這裡造作，對治也在這裡下手。論主還細分一層——同樣的三受，在五識上叫「身受」（依身）、在意識上叫「心受」（依心）（〔0027a13〕）：身體的痛癢與心裡的憂喜，分屬不同識位。
所以第九這一首，看似只是排表，其實是替後面五首（逐位細說遍行·別境·善·煩惱·隨煩惱·不定）立了綱，也替整個修行下手處立了座標：心不是一團不可分的混沌，而是一張看得清、數得出、動得了的清單。
Why not just discuss the consciousness — why first lay out a table of factors?
A practical question: if the consciousness discerns and makes good and bad karma, why not just discuss the consciousness — why does Vasubandhu pause to sort the "mental factors" into classes and lay out a table?
Because what Yogācāra aims at is not the vague remark "the mind is complex," but to make the mind clearly seen and actually workable. When one thought arises, several currents are in fact moving at once within it — the most basic contact and reception, the aspiration and judgment that surface only under certain conditions, the wholesome faith-conscience-shame, the defiled greed-hatred-delusion. If practice only vaguely says "cultivate the mind," there is no handle; but once these currents are each named and classed, you know which to nurture (the wholesome), which to counter (afflictions, derivative afflictions), which depend on how you use them (the indeterminate). This verse renders a chaotic mind into a countable, discernible, workable list.
Six classes, each with its "identity card"
The CWL sorts the factors into six classes and gives each a one-line "why it belongs here" definition (〔T31n1585 0027a01〕), crisply:
The "omnipresent" — "obtainable in every mind": present whenever any mind arises (contact·attention·feeling·perception·volition, the five most basic operations). The "object-specific" — "arise toward particular objects": arising only on meeting a particular object (aspiration·resolve·mindfulness·concentration·discernment). The "wholesome" — "arise only in a wholesome mind": present only in a wholesome mind (the eleven: faith·conscience·shame…). The "afflictions" — "the root afflictions": the six roots (greed·hatred·delusion·conceit·doubt·wrong-view). The "derivative afflictions" — "an outflow of the afflictions": the twenty that flow off from the roots (rage·enmity·envy·stinginess…). The "indeterminate" — "fixed as neither good nor defiled": the four depending on circumstance (regret·torpor·applied-thought·sustained-thought).
Summed: "these six classes total fifty-one" (〔0026c29〕). These fifty-one became the framework of the Hundred Dharmas treatise's "fifty-one mental factors." The contents of a mind are here rendered into fifty-one named entries — this is just where Yogācāra's "gateway of illumination" illumines: what was unclear in the dark is brought to light, one by one.
Why these six consciousnesses are "clearly pleasured and pained"
The last line, "all associated with the three feelings," once again locates the first six by contrast.
The CWL: "此六轉識，易脫不定，故皆容與三受相應" (〔0027a08〕). "Easily shifting, not fixed" means their nature is not constant, it changes — so an agreeable object brings pleasure, a disagreeable one pain, a neutral one equanimity. Compare: the eighth, the ālaya, and the seventh, manas, are "equanimity alone," forever one flat tone; only these six discerning consciousnesses are clearly pleasured and pained.
This is no small matter. Precisely because they are clearly pleasured and pained, and run through good and evil, they are where our feelings rise and fall, and where transformation through practice happens: feeling is received here, good and bad are made here, countering is taken up here. The commentator further divides one layer — the same three feelings are called "bodily feeling" on the five senses (resting on the body) and "mental feeling" on the mind-consciousness (resting on the mind) (〔0027a13〕): the body's pain and itch and the mind's grief and joy belong to different consciousness-positions.
So verse 9, seemingly a mere table, in fact sets the outline for the next five verses (which detail the omnipresent·object-specific·wholesome·afflictions·derivative·indeterminate class by class), and sets the coordinates for the whole point of leverage in practice: the mind is not an indivisible blur, but a list one can see clearly, count out, and move.
考據Apparatus
本偈總標前六識相應心所之六位（遍行·別境·善·煩惱·隨煩惱·不定，合五十一），并皆三受相應。其釋論《成唯識論》卷五廣辯之。⭐ 五十一心所為百法心所有法之頌本所依。
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）→ 相應心所總標（六位·三受）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 第三能變（釋了境識）→ 明相應心所（六位種類·合五十一 → 皆三受相應）→〔下偈逐位別釋〕（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『塵識具三種受·十種心法』段）。
句一 六位心所·皆三受相應
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 此心所遍行、別境、善、煩惱、隨煩惱、不定，皆三受相應。 | T31n1586 0060b20–21 |
| 真諦《轉識論》T1587 | 〔第三塵識〕……具三種受。十種心法者，觸等五種如前，但此為最麁也。後五者，一欲、二了、三念、四〔定、五慧〕。 | T31n1587 0062a23–25 |
義理平行所見：（甲）「皆三受相應」兩文同（真諦「具三種受」）。（乙） 六位心所之開合，玄奘頌標六位五十一（遍行五·別境五·善十一·煩惱六·隨煩惱二十·不定四），真諦此段先舉「十種心法」（五遍行＋五別境），餘位散見——詳目見下偈逐位。
三、唯識義之釋據（眼）
（一） 六位種類·合五十一——〔T31n1585 0026c27–0027a01〕
雖諸心所，名義無異，而有六位種類差別：謂遍行有五，別境亦五，善有十一，煩惱有六，隨煩惱有二十，不定有四。如是六位，合五十一。
（二） 六位得名之由——〔T31n1585 0027a01–04〕
一切心中，定可得故〔遍行〕。緣別別境，而得生故〔別境〕。唯善心中，可得生故〔善〕。性是根本煩惱攝故〔煩惱〕。唯是煩惱等流性故〔隨煩惱〕。於善、染等，皆不定故〔不定〕。
（三） 皆三受相應——〔T31n1585 0027a08–12〕
此六轉識，易脫不定，故皆容與三受相應。皆領順、違、非二相故。領順境相，適悅身心，說名樂受；領違境相，逼迫身心，說名苦受；領中容境相，於身於心，非逼非悅，名不苦樂受。
（四） 三受或各分二：身受·心受——〔T31n1585 0027a12–14〕
如是三受，或各分二：五識相應，說名身受，別依身故；意識相應，說名心受，唯依心故。
→ 前六識「易脫不定」（性類不恒），故通三受，異於第八·第七之唯捨受（恒一）。 → 承衍：本論 v.10–14 逐位別釋（遍行觸等·別境欲等·善信等·煩惱貪等·隨煩惱忿等·不定悔眠等）· 百法明門論 心所有法五十一（六位）。
四、諸家異釋（古德·標宗）
六位開合之異（六位 ↔ 五位）：《成唯識論》明六位之外，《瑜伽論》合六為五——「然《瑜伽論》合六為五，煩惱、隨煩惱，俱是染故」〔T31n1585 0027a04–05〕；復以「四一切」（一切性·地·時·俱）辯五位差別。〔T31n1585 0027a05–08〕——開合之異盡在釋論糅文。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 心所（有法） | caitta / caitasika | 與心相應、繫屬於心之法；前六識相應者分六位五十一〔T31n1585 0026c27〕 |
| 遍行 | sarvatraga | 一切心中定可得（五）〔0027a01〕 |
| 別境 | viniyata | 緣別別境而得生（五）〔0027a02〕 |
| 善 | kuśala | 唯善心中可得生（十一）〔0027a02〕 |
| 煩惱（根本） | kleśa | 性是根本煩惱攝（六）〔0027a03〕 |
| 隨煩惱 | upakleśa | 唯是煩惱等流性（二十）〔0027a03〕 |
| 不定 | aniyata | 於善、染等皆不定（四）〔0027a04〕 |
| 三受（樂·苦·不苦樂） | sukha·duḥkha·aduḥkhāsukha-vedanā | 領順·違·中容境相；或各分身受（五識）·心受（意識）〔0027a09–14〕 |
六、譬喻·修辭
本偈為心所總標·數目開合之段，喻較疏。修辭在『六位 ↔ 五位』之開合料簡，及『三受各分二（身受／心受）』之分判（五識依身、意識依心）——顯心所分類之綱目層次。
七、互讀
- 三十頌 v.10–14：六位逐位別釋——本偈總標之展開（綱→目）。
- 三十頌 v.8：前六識「善不善俱非」·通三性——本偈六識通三受之相承。
- 百法明門論：心所有法五十一·六位（遍行五·別境五·善十一·煩惱六·隨煩惱二十·不定四）——⭐ 本偈五十一心所即百法心所有法之頌本所依。
- 解深密經〈一切法相品〉·瑜伽師地論：五位百法之所本（心所開合之經論源）。
八、校本定位
- 玄奘 T1586（底本）：偈九〔T31n1586 0060b20–21〕。
- 成唯識論 T1585（釋論骨幹·卷五）：六位種類·合五十一〔0026c27–0027a01〕· 六位得名〔0027a01–04〕· 瑜伽合六為五·四一切辯〔0027a04–08〕· 皆三受相應〔0027a08–12〕· 三受各分二（身受心受）〔0027a12–14〕。
- 真諦《轉識論》T1587（古漢義理平行）：塵識具三種受·十種心法（遍行五＋別境五）〔0062a23–25〕。
- 窺基《成唯識論述記》T1830：六位心所之開合與三受相應〔T43n1830 0421b07–0427c08〕。
This verse states in sum the mental factors associated with the first six consciousnesses — six classes (omnipresent · object-specific · wholesome · afflictions · derivative afflictions · indeterminate, totalling fifty-one), all associated with the three feelings; the CWL fascicle 5 expounds it. ⭐ The fifty-one factors are the verse-source of the Hundred Dharmas' mental factors.
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 (verses 8–16) → mental factors stated in sum (six classes · three feelings). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | third transformer (the discerning consciousness) → clarifying associated factors (six classes · total fifty-one → all associated with the three feelings) →〔next verses detail class by class〕 (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 object-consciousness has three feelings · ten mental factors").
Clause — six classes of factors · all associated with the three feelings
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 此心所遍行、別境、善、煩惱、隨煩惱、不定，皆三受相應。 | T31n1586 0060b20–21 |
| Paramārtha 《轉識論》 T1587 | 〔第三塵識〕……具三種受。十種心法者，觸等五種如前，但此為最麁也。後五者，一欲、二了、三念、四〔定、五慧〕。 | T31n1587 0062a23–25 |
What the thematic parallel shows: (a) "皆三受相應" agrees in both (Paramārtha "has three feelings"). (b) the grouping of the six classes — Xuanzang's verse marks six classes, fifty-one (five omnipresent · five object-specific · eleven wholesome · six afflictions · twenty derivative · four indeterminate); Paramārtha here first lists "ten mental factors" (five omnipresent + five object-specific), the other classes appearing dispersed — for the full enumeration see the next verses, class by class.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Six classes · total fifty-one 〔T31n1585 0026c27–0027a01〕
雖諸心所，名義無異，而有六位種類差別：謂遍行有五，別境亦五，善有十一，煩惱有六，隨煩惱有二十，不定有四。如是六位，合五十一。
(ii) Why each class is so named 〔T31n1585 0027a01–04〕
一切心中，定可得故〔遍行〕。緣別別境，而得生故〔別境〕。唯善心中，可得生故〔善〕。性是根本煩惱攝故〔煩惱〕。唯是煩惱等流性故〔隨煩惱〕。於善、染等，皆不定故〔不定〕。
(iii) All associated with the three feelings 〔T31n1585 0027a08–12〕
此六轉識，易脫不定，故皆容與三受相應。皆領順、違、非二相故。領順境相，適悅身心，說名樂受；領違境相，逼迫身心，說名苦受；領中容境相，於身於心，非逼非悅，名不苦樂受。
(iv) The three feelings each split in two: bodily · mental 〔T31n1585 0027a12–14〕
如是三受，或各分二：五識相應，說名身受，別依身故；意識相應，說名心受，唯依心故。
→ The first six are "easily shifting, not fixed" (nature not constant), hence run all three feelings, unlike the eighth's and seventh's equanimity-alone (ever-single). → Further connections: this treatise v.10–14 detailing each class (omnipresent contact etc. · object-specific aspiration etc. · wholesome faith etc. · afflictions greed etc. · derivative rage etc. · indeterminate regret-torpor etc.) · 百法 the fifty-one mental factors (six classes).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
Variation in the grouping (six classes ↔ five) — beyond the six classes, the CWL notes the Yogācārabhūmi's grouping of six into five — "然《瑜伽論》合六為五，煩惱、隨煩惱，俱是染故" 〔T31n1585 0027a04–05〕; and uses "the four universals" (universal in nature·ground·time·conjunction) to analyze the differences of the five. 〔T31n1585 0027a05–08〕 — the variation in grouping lies within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 心所（有法） | caitta / caitasika | a factor associated with and belonging to the mind; those of the first six fall into six classes, fifty-one 〔T31n1585 0026c27〕 |
| 遍行 | sarvatraga | obtainable in every mind (five) 〔0027a01〕 |
| 別境 | viniyata | arising toward particular objects (five) 〔0027a02〕 |
| 善 | kuśala | arising only in a wholesome mind (eleven) 〔0027a02〕 |
| 煩惱（根本） | kleśa | the root afflictions (six) 〔0027a03〕 |
| 隨煩惱 | upakleśa | an outflow of the afflictions (twenty) 〔0027a03〕 |
| 不定 | aniyata | fixed as neither good nor defiled (four) 〔0027a04〕 |
| 三受（樂·苦·不苦樂） | sukha·duḥkha·aduḥkhāsukha-vedanā | receiving the agreeable·disagreeable·neutral object; each split into bodily feeling (five senses) · mental feeling (mind) 〔0027a09–14〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse concerns the master outline of factors and the grouping count; similes are sparse. The rhetoric is the analysis of "six classes ↔ five classes" and the division of "each feeling split in two (bodily / mental)" (the five senses rest on the body, the mind on the mind) — displaying the tiered headings of the factor-classification.
7 · Cross-readings (互讀)
- 三十頌 v.10–14: the six classes detailed class by class — the unfolding of this verse's outline (outline → entries).
- 三十頌 v.8: the first six "good, bad, neither" · running the three natures — continued in this verse's six running the three feelings.
- 百法明門論: the fifty-one mental factors · six classes (five omnipresent · five object-specific · eleven wholesome · six afflictions · twenty derivative · four indeterminate) — ⭐ this verse's fifty-one are the verse-source of the Hundred Dharmas' mental factors.
- 解深密經〈一切法相品〉 · 瑜伽師地論: the basis of the five-category hundred dharmas (the scriptural-treatise source of the factor grouping).
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 9 〔T31n1586 0060b20–21〕.
- 成唯識論 T1585 (commentary backbone · fasc. 5): six classes · total fifty-one 〔0026c27–0027a01〕 · why each class is named 〔0027a01–04〕 · Yogācārabhūmi's six-into-five · four-universals analysis 〔0027a04–08〕 · all associated with the three feelings 〔0027a08–12〕 · each feeling split in two (bodily · mental) 〔0027a12–14〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the object-consciousness has three feelings · ten mental factors (five omnipresent + five object-specific) 〔0062a23–25〕.
- 窺基《成唯識論述記》 T1830: the grouping of the six classes of mental factors and their relation to the three feelings 〔T43n1830 0421b07–0427c08〕.