唯識三十頌 偈十 遍行別境
從這一首起，六類心所一類一類點名。頭兩類：遍行、別境。
遍行（觸·作意·受·想·思）前面講過——遍一切心，哪個心起來都在，一句「觸等」帶過。
要緊的是「別境」五個：欲、勝解、念、定、慧。它們跟遍行相反——「所緣事不同」，要碰到特定對象才起：沒在想要就沒有欲，沒在記就沒有念，心散了就沒有定。
而這五個的定義環環相生：欲是精進的依靠、念是定的依靠、定是慧的依靠、慧能斷疑。欲→勤、念→定、定→慧——整條戒定慧、四念處用功所動的心理零件，就在這一格裡。
正因它們不遍一切心、不是本來就在，才需要「修」——把這些只在特定境才起的善零件，一次次喚起、養成。這就是修行之為「修」。
From here the six classes of factors are named one by one. The first two: omnipresent, object-specific.
The omnipresent (contact·attention·feeling·perception·volition) were covered earlier — running through every mind, present whenever any mind arises; "contact and the rest" suffices.
What matters here are the five object-specific: aspiration, resolve, mindfulness, concentration, discernment. They are the opposite of the omnipresent — "their objects differ," arising only toward a particular object: no aspiration without wanting, no mindfulness without remembering, no concentration with a scattered mind.
And their definitions generate one another: aspiration is the support of effort, mindfulness the support of concentration, concentration the support of wisdom, wisdom severs doubt. Aspiration→effort, mindfulness→concentration, concentration→wisdom — the mental parts engaged by the whole work of discipline-concentration-wisdom and the four foundations of mindfulness sit in this one box.
Precisely because they do not run through every mind and are not already there, they must be "cultivated" — wholesome parts that arise only toward a particular object, called up again and again and formed. This is why practice is cultivation.
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 0060b22–23〕
初遍行觸等，次別境謂欲、
勝解、念、定、慧，所緣事不同。
偈十逐位之首二位：遍行（觸等五，已見偈三）＋別境（欲·勝解·念·定·慧五，各緣別別境而起，故「所緣事不同」）。 科判位：唯識相 · 廣辯 · 第三能變·心所六位別釋（偈十–十四）之遍行·別境。
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
初遍行觸等，次別境謂欲、 勝解、念、定、慧，所緣事不同。
白話
上一首把心所分成六大類、總綱排好了。從這一首起，一類一類點名。這一首講頭兩類：遍行、別境。
第一類「遍行」——觸等五個。
頌只說「初遍行觸等」一句帶過，因為它們前面（講第八識時）已經細說過了：觸、作意、受、想、思。「遍行」就是『遍一切心而行』——只要有一個心識起來，這五個一定都在。所以這裡不重複，一句「觸等」就收。
第二類「別境」——欲、勝解、念、定、慧五個。
這一類就跟遍行相反了。遍行是哪個心都有；別境卻是「所緣事不同」——要碰到特定的對象，它才生起。五個各認各的境：
- 「欲」：對『喜歡、想要』的境，起「希望」（想得到、想做）。所以它是精進的依靠。
- 「勝解」：對『已經確定』的境，「印持」（牢牢認定、不被別的說法動搖）。
- 「念」：對『曾經經歷過』的境，「明記不忘」（清楚記住）。它是定的依靠。
- 「定」：對『正在觀察』的境，「令心專注不散」（把心定在一處）。它是智慧的依靠。
- 「慧」：對『正在觀察』的境，「簡擇」（分辨、抉擇、斷除疑惑）。
看出來了嗎？這五個不是隨時都有——你沒有『想要』的時候就沒有欲，沒在「記」的時候就沒有念，心散著的時候就沒有定。要遇到對的境，它才現起。正因為它們『各緣別別境』，才另立一類，叫「別境」。
（這五個裡，念·定·慧三個特別要緊——它們正是修行「戒定慧」「四念處」的心理基礎。）
The verse
初遍行觸等，次別境謂欲、 勝解、念、定、慧，所緣事不同。
First, the omnipresent — contact and the rest; next, the object-specific — aspiration, resolve, mindfulness, concentration, discernment; their objects differ.
In plain words
The last verse sorted the mental factors into six classes and set the outline. From here, the verses name them class by class. This one covers the first two classes: omnipresent, object-specific.
The first class, "omnipresent" — contact and the rest, five of them.
The verse passes over them in a single phrase, "first, the omnipresent — contact and the rest," because they were already detailed earlier (with the eighth consciousness): contact, attention, feeling, perception, volition. "Omnipresent" means "running through every mind" — whenever any consciousness arises, these five are surely present. So no repetition here; "contact and the rest" suffices.
The second class, "object-specific" — aspiration, resolve, mindfulness, concentration, discernment, five of them.
This class is the opposite of the omnipresent. The omnipresent are in every mind; the object-specific, by contrast, "have different objects" — they arise only on meeting a particular object. Each cognizes its own:
- "Aspiration": toward a desired object, it arouses "hope" (wanting to obtain, to do). So it is the support of effort.
- "Resolve": toward a settled object, it "seals and holds" (firmly affirms, not shaken by other accounts).
- "Mindfulness": toward a once-experienced object, it "clearly remembers, does not forget." It is the support of concentration.
- "Concentration": toward an object under observation, it "keeps the mind focused, undistracted." It is the support of wisdom.
- "Discernment": toward an object under observation, it "selects and decides" (distinguishes, judges, severs doubt).
See it? These five are not always present — without "wanting" there is no aspiration, without "remembering" no mindfulness, with a scattered mind no concentration. They arise only on meeting the right object. Precisely because they "each cognize their own object," they form a separate class, the "object-specific."
(Among these five, mindfulness, concentration, and discernment are especially important — they are the very mental basis of the practice of "discipline-concentration-wisdom" and "the four foundations of mindfulness.")
為什麼把「念定慧」和「欲」放在同一類
一個讀者容易起的疑：欲（想要）聽起來像煩惱邊上的東西，念、定、慧卻是修行的功夫——為什麼世親把它們擱在同一類「別境」裡？
答案在這一類的命名原則上。《成唯識論》立「別境」一位，不是按善惡分，而是按「所緣」分——它們都「緣別別境而得生」，要碰到特定對象才起，不像遍行那樣遍一切心。欲緣「所樂境」、勝解緣「決定境」、念緣「曾習境」、定與慧緣「所觀境」（〔T31n1585 0028a19–c19〕）。境別，所以另立一類。這是唯識分類的精細處：先不論善惡，先把『什麼條件下才起』這件事看清。
五個，其實是一串可操作的修行零件
而一旦看清這五個的「性、業」，你會發現它們正是一串修行的心理零件，而且彼此扣著：
《成唯識論》給的定義環環相生——「欲」於所樂境希望為性，「勤依為業」（是精進的依靠：先有想，才提得起勁）；「念」於曾習境明記不忘，「定依為業」（是定的依靠：心抓得住所緣，才定得下來）；「定」於所觀境令心專注不散，「智依為業」（是慧的依靠：心定住，抉擇的智才生得起）；「慧」於所觀境簡擇為性，「斷疑為業」（分辨抉擇、斷除疑惑）。
欲→勤、念→定、定→慧——這不是排比好看，是修行的實際次第：因「希望」而「精進」，因「明記」而「得定」，因「得定」而「發慧」，因「慧」而「斷疑」。整條戒定慧、四念處的用功，所動用的心理零件，就在這一格裡。 唯識把它們一一點名定性，等於把『修行到底在操作哪些心』攤開給你看。
它們不是隨時都在，所以要「修」
還有一層要緊：正因為別境『各緣別別境』、不遍一切心，它們不是隨時自動都在——心散時無定、不記時無念。這恰恰說明了「修」的必要：定與慧不會自己常駐，要靠「於所觀境」一再專注、簡擇，才令它現起、相續、增強。《成唯識論》一路破『別境亦遍行』之執（「故非遍行」），守住的正是這一點：它們是要被特意生起、培養的，不是本來就在那裡的。 這就是為什麼修行是「修」——把這些只在特定境才起的善心理零件，一次次喚起、養成。
Why put "mindfulness-concentration-wisdom" in the same class as "aspiration"
A reader may wonder: aspiration (wanting) sounds like something near the afflictions, while mindfulness, concentration, and wisdom are the work of practice — why does Vasubandhu put them in the same class, the "object-specific"?
The answer lies in this class's naming principle. The CWL sets up the "object-specific" class not by good-versus-bad but by object — they all "arise toward a particular object," needing a specific object to arise, unlike the omnipresent that run through every mind. Aspiration cognizes a "desired object," resolve a "settled object," mindfulness a "once-experienced object," concentration and discernment an "observed object" (〔T31n1585 0028a19–c19〕). The object differs, so a separate class. This is the fineness of Yogācāra's sorting: before judging good or bad, first see clearly under what condition each arises.
Five that are in fact a chain of operable practice-parts
And once you see the "nature and function" of these five, you find they are precisely a chain of mental parts of practice, interlocking:
The CWL's definitions generate one another — "aspiration," toward a desired object, hope as nature, "effort as its support-function" (the support of energy: only with wanting can one rouse drive); "mindfulness," toward a once-experienced object, clear remembering, "concentration as its support-function" (the support of concentration: only when the mind holds its object can it settle); "concentration," toward an observed object, focused and undistracted, "wisdom as its support-function" (the support of wisdom: only when the mind settles does selecting wisdom arise); "discernment," toward an observed object, selecting as nature, "severing doubt as its function."
Aspiration→effort, mindfulness→concentration, concentration→wisdom — this is not parallelism for show but the actual sequence of practice: through "hope," "effort"; through "clear remembering," "concentration"; through "concentration," "wisdom"; through "wisdom," the severing of doubt. The mental parts engaged by the whole work of discipline-concentration-wisdom and the four foundations of mindfulness sit in this one box. By naming and fixing the nature of each, Yogācāra lays open just which states practice operates on.
They are not always present, so they must be "cultivated"
One more crucial layer: precisely because the object-specific "each cognize their own object" and do not run through every mind, they are not automatically always present — no concentration when the mind is scattered, no mindfulness when not remembering. This is exactly why "cultivation" is needed: concentration and wisdom do not stay of themselves; only by repeatedly focusing and selecting "toward an observed object" are they made to arise, continue, and strengthen. The CWL throughout refutes "the object-specific are also omnipresent" ("hence not omnipresent"), guarding just this point: they must be deliberately aroused and nurtured, not already there. This is why practice is "cultivation" — calling up, again and again, these wholesome mental parts that arise only toward a particular object, and forming them.
考據Apparatus
本偈逐位別釋六位之首二：遍行（觸等五·已見偈三）與別境（欲·勝解·念·定·慧·各緣別別境）。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 → 心所六位別釋（偈十–十四）→ 遍行·別境。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 心所六位（總標見偈九）→ 別釋遍行（觸等五·廣見前文）→ 別釋別境（欲·勝解·念·定·慧）（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。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 初遍行觸等，次別境謂欲、勝解、念、定、慧，所緣事不同。 | T31n1586 0060b22–23 |
| 真諦《轉識論》T1587 | 十種心法者，觸等五種如前……後五者，一欲、二了、三念、四〔定、五慧〕。 | T31n1587 0062a24–26 |
義理平行所見：別境五，玄奘作「欲·勝解·念·定·慧」，真諦作『欲·了·念·定·慧』（「了」即「勝解」之異名）；玄奘「所緣事不同」明五別境各緣別別境（不共遍行之遍一切心）。
三、唯識義之釋據（眼）
（一） 遍行（觸等五）——遍行五（觸·作意·受·想·思）已於偈三（第八識相應）廣釋（〔T31n1585 0011b16–c25〕）；此六識相應之遍行，同彼五法，故頌但云「初遍行觸等」。
（二） 別境五·各緣別別境——〔T31n1585 0028a19–c19〕：別境五者，各於別別境而得生（異於遍行之遍一切心），故名別境。
欲：於所樂境，希望為性，勤依為業。〔T31n1585 0028a20–21〕
勝解：於決定境，印持為性，不可引轉為業。〔T31n1585 0028b10–11〕
念：於曾習境，令心明記不忘為性，定依為業。〔T31n1585 0028b18–19〕
定：於所觀境，令心專注不散為性，智依為業。〔T31n1585 0028b25–26〕
慧：於所觀境，簡擇為性，斷疑為業。〔T31n1585 0028c11–12〕
→ 承衍：本論 v.11–14（善·煩惱·隨煩惱·不定之別釋）· 百法 心所有法·別境五（#14–18）。
四、諸家異釋（古德·標宗）
別境是否遍行之辯：《成唯識論》於各別境下，並破『欲／勝解／念／定／慧亦遍行』之執（如「由斯理趣，欲非遍行」〔0028b02〕、「故非遍行」〔定·慧段〕），立此五唯緣別別境、非遍一切心，故別立「別境」位。〔T31n1585 0028a19–c19〕——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（性·業） |
|---|---|---|
| 遍行（觸·作意·受·想·思） | sarvatraga | 遍一切心而行；五法見偈三〔T31n1585 0011b19–c05〕 |
| 欲 | chanda | 於所樂境，希望為性，勤依為業〔0028a20〕 |
| 勝解 | adhimokṣa | 於決定境，印持為性，不可引轉為業〔0028b10〕 |
| 念 | smṛti | 於曾習境，令心明記不忘為性，定依為業〔0028b18〕 |
| 定 | samādhi | 於所觀境，令心專注不散為性，智依為業〔0028b25〕 |
| 慧 | prajñā | 於所觀境，簡擇為性，斷疑為業〔0028c11〕 |
六、譬喻·修辭
本偈為別境逐位之段，喻較疏。修辭在「所緣事不同」之分判——遍行遍一切心、別境各緣別別境（樂·決定·曾習·所觀），由『所緣境別』立此五為一位，與遍行之「遍」相對顯。
七、互讀
- 三十頌 v.3：第八識五遍行（觸作意受想思）——本偈「初遍行觸等」之所指（同彼五法）。
- 三十頌 v.9：六位總標——本偈別釋之綱。
- 三十頌 v.11–14：善·煩惱·隨煩惱·不定之別釋——本偈之後續。
- 百法明門論：心所有法·遍行五（#09–13）·別境五（#14–18）——本偈二位之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈十〔T31n1586 0060b22–23〕。
- 成唯識論 T1585（釋論骨幹·卷五）：遍行五（廣釋見〔0011b16–c25〕）· 別境欲〔0028a20–21〕· 勝解〔0028b10–11〕· 念〔0028b18–19〕· 定〔0028b25–26〕· 慧〔0028c11–12〕· 別境非遍行辯〔0028a19–c19〕。
- 真諦《轉識論》T1587（古漢義理平行）：十種心法（觸等五＋後五欲了念定慧）〔0062a24–26〕。
- 窺基《成唯識論述記》T1830：遍行五與別境五、所緣事不同〔T43n1830 0427c09–0433c06〕。
This verse details the first two of the six classes: the omnipresent (contact and the rest, seen at verse 3) and the object-specific (aspiration·resolve·mindfulness·concentration·discernment, each arising toward its own object); 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 → detailing the six classes of factors (verses 10–14) → omnipresent · object-specific. 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the six classes (outline at verse 9) → detailing the omnipresent (contact etc., already expounded) → detailing the object-specific (aspiration·resolve·mindfulness·concentration·discernment) (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.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 初遍行觸等，次別境謂欲、勝解、念、定、慧，所緣事不同。 | T31n1586 0060b22–23 |
| Paramārtha 《轉識論》 T1587 | 十種心法者，觸等五種如前……後五者，一欲、二了、三念、四〔定、五慧〕。 | T31n1587 0062a24–26 |
What the thematic parallel shows: the five object-specific — Xuanzang "aspiration·resolve·mindfulness·concentration·discernment," Paramārtha "aspiration·understanding·mindfulness·concentration·discernment" ("understanding" = resolve, an alternate name); Xuanzang's "their objects differ" marks that the five object-specific each cognize their own object (unlike the omnipresent's running through every mind).
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The omnipresent (contact and the rest, five) — the five omnipresent (contact·attention·feeling·perception·volition) were detailed at verse 3 (associated with the eighth) (〔T31n1585 0011b16–c25〕); the omnipresent associated with the six consciousnesses are the same five, so the verse only says "first, the omnipresent — contact and the rest."
(ii) The object-specific, five · each arising toward its own object — 〔T31n1585 0028a19–c19〕: the five object-specific each arise toward a particular object (unlike the omnipresent's running through every mind), hence "object-specific."
Aspiration: 於所樂境，希望為性，勤依為業。〔T31n1585 0028a20–21〕
Resolve: 於決定境，印持為性，不可引轉為業。〔T31n1585 0028b10–11〕
Mindfulness: 於曾習境，令心明記不忘為性，定依為業。〔T31n1585 0028b18–19〕
Concentration: 於所觀境，令心專注不散為性，智依為業。〔T31n1585 0028b25–26〕
Discernment: 於所觀境，簡擇為性，斷疑為業。〔T31n1585 0028c11–12〕
→ Further connections: this treatise v.11–14 (detailing the wholesome · afflictions · derivative afflictions · indeterminate) · 百法 mental factors · the five object-specific (#14–18).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
The debate on whether the object-specific are omnipresent — under each object-specific the CWL refutes the view that "aspiration / resolve / mindfulness / concentration / discernment are also omnipresent" (e.g. "由斯理趣，欲非遍行" 〔0028b02〕; "故非遍行" in the concentration·discernment passages), establishing that these five cognize only their own object, are not in every mind, and so form a distinct "object-specific" class. 〔T31n1585 0028a19–c19〕 — all positions lie within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense (nature · function) |
|---|---|---|
| 遍行（觸·作意·受·想·思） | sarvatraga | running through every mind; the five seen at verse 3 〔T31n1585 0011b19–c05〕 |
| 欲 | chanda | toward a desired object, hope as nature, effort as support-function 〔0028a20〕 |
| 勝解 | adhimokṣa | toward a settled object, sealing-and-holding as nature, non-divertibility as function 〔0028b10〕 |
| 念 | smṛti | toward a once-experienced object, clear remembering as nature, concentration as support-function 〔0028b18〕 |
| 定 | samādhi | toward an observed object, focused-undistracted as nature, wisdom as support-function 〔0028b25〕 |
| 慧 | prajñā | toward an observed object, selecting as nature, severing doubt as function 〔0028c11〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse details the object-specific; similes are sparse. The rhetoric is the distinction of "their objects differ" — the omnipresent run through every mind, the object-specific each cognize their own (desired · settled · once-experienced · observed); by "difference of object" these five are set up as one class, set off against the omnipresent's "running-through."
7 · Cross-readings (互讀)
- 三十頌 v.3: the eighth's five omnipresent (contact·attention·feeling·perception·volition) — the referent of this verse's "first, the omnipresent — contact and the rest" (the same five).
- 三十頌 v.9: the outline of the six classes — the outline this verse details.
- 三十頌 v.11–14: detailing the wholesome · afflictions · derivative · indeterminate — the continuation of this verse.
- 百法明門論: mental factors · five omnipresent (#09–13) · five object-specific (#14–18) — the hundred-dharma placement of this verse's two classes.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 10 〔T31n1586 0060b22–23〕.
- 成唯識論 T1585 (commentary backbone · fasc. 5): the omnipresent five (detailed at 〔0011b16–c25〕) · object-specific aspiration 〔0028a20–21〕 · resolve 〔0028b10–11〕 · mindfulness 〔0028b18–19〕 · concentration 〔0028b25–26〕 · discernment 〔0028c11–12〕 · the object-specific-not-omnipresent debate 〔0028a19–c19〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the ten mental factors (five omnipresent + the latter five: aspiration·understanding·mindfulness·concentration·discernment) 〔0062a24–26〕.
- 窺基《成唯識論述記》 T1830: the five omnipresent and five object-specific, whose objects differ 〔T43n1830 0427c09–0433c06〕.