唯識三十頌 偈十五 五識現起·濤波依水
看見、聽見的那個，不是「我」，是水上的一道波。
前面說完六識的性相與心所，這一首起講它『什麼時候起、什麼時候不起』。先說前五識（眼耳鼻舌身）：它們「依止根本識」——以阿賴耶（阿陀那）為共親依，自己站不住；又「隨緣現」——還得作意·根·境等外緣湊齊才現得出，所以「或俱或不俱」，從一道到五道，看緣具幾個。
《成唯識論》收以一喻：「如水濤波隨緣多少」。水喻本識，波喻五識——波離不開水，波隨風起滅，起幾道波不定。這三件事一看清，『有個常在的見聞者』就站不住：你以為「我」在看在聽，其實只是本識（水）上隨緣的一道波，風來則有、風去則無。
本論偈四已說阿賴耶「恒轉如瀑流」——底下那條瀑流（本識）念念不斷，上面這些波（五識）卻時起時滅。所以下一首接著說：連最連綿的第六意識，也有完全斷掉的五個時候。
The one that sees and hears is not "I" — it is a wave upon water.
Having stated the six consciousnesses' nature and mental factors, this verse begins on "when they arise and when they do not." It takes up the first five (eye·ear·nose·tongue·body): they "depend on the root consciousness" — taking the ālaya (ādāna) as their common intimate basis, unable to stand alone — and "arise by conditions," needing attention·faculty·object to gather before they appear, so "together or not together," from one to five, by how many conditions are present.
The CWL closes with a simile: "as water's waves rise by more or fewer conditions." Water is the root consciousness, waves the five consciousnesses — the wave is never apart from the water, rises and subsides with the wind, and how many rise is not fixed. See these three clearly and "a constant seer-and-hearer" cannot stand: you suppose "I" am seeing and hearing, but it is only a wave risen by conditions upon the water — present when the wind comes, gone when it goes.
Verse 4 already said the ālaya is "ever-turning like a torrent" — the torrent beneath (the root consciousness) flows on unbroken, while the waves above (the five consciousnesses) arise and cease by turns. Which is why the next verse says: even the most continuous sixth consciousness has five times when it is wholly cut off.
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 0060c05–06〕
依止根本識，五識隨緣現，
或俱或不俱，如濤波依水。
偈十五明五識現起分位：前五識（眼耳鼻舌身）依止根本識（阿賴耶），隨眾緣（作意·根·境）而現，或俱起、或不俱起——如水之濤波，隨緣多少而興。 科判位：唯識相 · 廣辯 · 第三能變·六識現起分位（偈十五–十六）之五識分位。前明六識性相（偈八）·心所（偈九–十四），此下明其現起分位。
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
依止根本識，五識隨緣現， 或俱或不俱，如濤波依水。
白話
前面把六識的性質（了境）和相應的心所（五十一個）都講完了。從這一首起，講六識『什麼時候起、什麼時候不起』——這叫「現起分位」。這一首先講前五識（眼識·耳識·鼻識·舌識·身識）。
先說前五識靠什麼起：
- 「依止根本識」：根本識就是阿賴耶（阿陀那識），是一切染、淨諸識生起的根本。前五識（連同第六意識）都以祂為共同的、親近的所依。
- 「五識隨緣現」：前五識不是一直都在，而是「隨緣」才現起。這個「緣」，《成唯識論》說是「作意、根、境」等——內要靠根本識，外要等作意（注意一動）、五根（眼耳等器官）、外境，這些緣湊齊了，五識才現得出來。
- 「或俱或不俱」：所以一個當下，可能只起一個識（比如只在聽），也可能好幾個識一起起（又看又聽又嚐）——看外緣湊齊幾個，從一個到五個都可能。
再用一個比喻收住：
- 「如濤波依水」：這就像水面的波浪。水好比根本識，波浪好比五識。風（外緣）來得多，就起好幾道波；風來得少，就起一道；風停了，波就平了。但不管起幾道波、起不起波，波從來離不開水——五識也一樣，離不開根本識，自己單獨起不來，一定要依著根本識（水），再等作意·根·境（風）來，才現得起。
（所以《成唯識論》說：前五識「行相麁動」，要靠的外緣常常湊不齊，所以『起的時候少、不起的時候多』。）
The verse
依止根本識，五識隨緣現， 或俱或不俱，如濤波依水。
depending on the root consciousness, the five consciousnesses arise by conditions, together or not together, like waves upon water.
In plain words
The nature of the six consciousnesses (discerning objects) and their fifty-one associated mental factors have all been stated. From this verse on, the topic is "when the six consciousnesses arise and when they do not" — their "arising-condition." This verse takes up the first five consciousnesses (eye·ear·nose·tongue·body).
First, on what the five consciousnesses arise:
- "Depending on the root consciousness": the root consciousness is the ālaya (the ādāna consciousness), the root from which all defiled and pure consciousnesses arise. The first five (together with the sixth, mind-consciousness) all take it as their common, intimate basis.
- "The five consciousnesses arise by conditions": the five are not always present; they arise only "by conditions." These conditions, the CWL says, are "attention, faculty, object" and the like — inwardly the root consciousness, outwardly attention (a stir of noticing), the five faculties (eye, ear, and so on), and the outer object; only when these conditions gather do the five consciousnesses arise.
- "Together or not together": so in a given moment, perhaps only one consciousness arises (just hearing), or several arise together (seeing and hearing and tasting at once) — anywhere from one to five, depending on how many outer conditions gather.
Then a simile to close:
- "Like waves upon water": this is like waves on the surface of water. Water stands for the root consciousness, waves for the five consciousnesses. Much wind (outer conditions) raises several waves; little wind, one wave; the wind stilled, the waves subside. But however many waves arise, or none, the waves are never apart from the water — likewise the five consciousnesses are never apart from the root consciousness, cannot arise on their own, but must rest upon the root consciousness (water) and await attention·faculty·object (the wind) to arise.
(So the CWL says: the first five consciousnesses are "coarse in operation," and the outer conditions they depend on are often not complete, so "they arise seldom and are absent often.")
性相·心所都說了，為何還要問『什麼時候起』
前面幾首把第三能變（六識）講得很細：偈八說它的性相是「了境」，偈九到十四把相應的五十一個心所一位一位排完。這裡《成唯識論》自己起了一個追問：「已說六識心所相應，云何應知現起分位？」（〔T31n1585 0037a11–12〕）——性質、眷屬都清楚了，那它『什麼時候現起、什麼時候不起』呢？
這一問不是多餘。唯識要破的，正是『有一個常在的、能看能聽的我』。要破它，就得指出：那個能看能聽的識，根本不是常在的——它是隨緣才現、緣散就滅的。這一首先就前五識，把這件事說清楚。
一道波，要先有水，還要有風
《成唯識論》拆「五識隨緣現」這句，拆得極清楚。
先說所依：「『依止』者，謂前六轉識以根本識為共親依」（〔T31n1585 0037a18〕）。前五識（連第六識）都不能自己站住，都得靠「根本識」——也就是阿賴耶（阿陀那識），「染、淨諸識生根本故」（〔0037a17〕）。這是水。
再說眾緣：「『隨緣現』言顯非常起」——「隨緣」兩個字，正是要顯『不是常起』。論接著數這些緣：「『緣』謂作意、根、境等緣……外隨作意、五根、境等眾緣和合方得現前」（〔0037a20–22〕）。要起一個眼識，光有水（本識）不夠，還得作意一動、眼根沒壞、色境現前——這些風緣湊齊，識才現得出。
於是「或俱或不俱」就好懂了：風緣湊齊幾個，就起幾道波。「由此或俱或不俱起，外緣合者有頓、漸故」（〔0037a22–23〕）——只在聽，就一道波（耳識）；又看又聽又嚐，就好幾道波同起。從一到五，全看當下緣具幾個。
濤波依水：這個喻，正破『常在的見聞者』
收尾一句「如濤波依水」，《成唯識論》說：「如水濤波隨緣多少，此等法喻廣說如經」（〔T31n1585 0037a23–24〕）——這個水浪喻不是論主新編，是「廣說如經」，本於經教（藏識海、境界風、諸識浪）。
這個喻的力道在哪？水上的波，有三件事是定的：一、波離不開水（五識離不開本識，自己起不來）；二、波隨風起滅（五識隨作意·根·境之緣而現、緣散則滅）；三、起幾道波不定（或俱或不俱，一到五）。把這三件事看清，『有一個常在的見聞者』這個錯覺就站不住了——你以為「我」在看、在聽，其實只是本識（水）上隨緣興起的一道波；風來則有、風去則無，哪裡有一個常住的『能看的我』？
而本論早在偈四說過阿賴耶自體「恒轉如瀑流」。兩個水喻正好接上：瀑流喻的是水（本識）自身念念相續、長流不斷；濤波喻的是水上的轉識（五識）隨緣起滅。底下那條瀑流（本識）不曾斷，上面這些波（五識）卻時起時滅——所以接下一首要說：連最連綿的第六意識，也有完全斷掉的時候（五位無心）。看見聽見的那個，從來不是常在的我，只是水上一道隨風的波。
The nature and the mental factors are stated — why still ask "when does it arise"?
The previous verses gave the third transformer (the six consciousnesses) in fine detail: verse 8 said its nature-and-mark is "discerning objects," verses 9 through 14 set out the fifty-one associated mental factors one class at a time. Here the CWL itself raises a probing question: "Having stated the six consciousnesses and their associated mental factors, how should one know their arising-condition?" (〔T31n1585 0037a11–12〕) — nature and retinue are clear; but when does it arise, and when not?
The question is not idle. What Consciousness-Only must break is exactly "there is a constant, seeing-and-hearing self." To break it, one must show: the very consciousness that sees and hears is in no way constant — it arises only as conditions gather, and ceases when they disperse. This verse makes that plain, beginning with the first five consciousnesses.
A wave needs water first, and then wind
The CWL unpacks the line "the five consciousnesses arise by conditions" with great precision.
First, the basis: "'depend on': the first six evolving consciousnesses take the root consciousness as their common intimate basis" (〔T31n1585 0037a18〕). The first five (and the sixth) cannot stand on their own; all rest on the "root consciousness" — the ālaya (the ādāna consciousness), "the root of the arising of all defiled and pure consciousnesses" (〔0037a17〕). This is the water.
Then, the conditions: "'arise by conditions' shows 'not constantly arising'" — the very words "by conditions" are meant to show "not always arising." The commentary then counts the conditions: "'conditions' means attention, faculty, object and the like … outwardly, attention, the five faculties, the object and other conditions gather, and only then does it appear" (〔0037a20–22〕). To raise a single eye-consciousness, water (the root consciousness) is not enough; attention must stir, the eye-faculty be intact, the form-object present — these wind-conditions gathered, the consciousness arises.
So "together or not together" becomes clear: as many wind-conditions gather, so many waves rise. "By this they arise together or not together, as outer conditions gather suddenly or gradually" (〔0037a22–23〕) — only hearing, one wave (ear-consciousness); seeing and hearing and tasting, several waves at once. From one to five, all by how many conditions are present in the moment.
Waves upon water: this simile breaks "the constant seer-and-hearer"
The closing line "like waves upon water," the CWL says: "as water's waves rise by more or fewer conditions; such dharma-similes are expounded at length in the scriptures" (〔T31n1585 0037a23–24〕) — this water-wave figure is not the commentator's invention but "expounded at length in the scriptures" (the store-consciousness ocean, the object-realm wind, the waves of the consciousnesses).
Where is the force of the simile? Of waves upon water, three things are fixed: one, the wave is never apart from the water (the five consciousnesses never apart from the root consciousness, unable to arise alone); two, the wave rises and subsides with the wind (the five arise as the conditions of attention·faculty·object gather, and cease when they disperse); three, how many waves rise is not fixed (together or not, one to five). See these three clearly, and "there is a constant seer-and-hearer" cannot stand — you suppose "I" am seeing, hearing, but it is only a wave risen by conditions upon the root consciousness (water); present when the wind comes, gone when it goes. Where is a constantly-abiding "seeing self"?
And back in verse 4 this treatise already said the ālaya's own substance is "ever-turning like a torrent." The two water-similes join exactly: the torrent figures the water (root consciousness) flowing on moment by moment, never cut off; the waves figure the evolving consciousnesses (the five) arising and subsiding by conditions. The torrent beneath (the root consciousness) is never severed; the waves above (the five consciousnesses) arise and cease by turns — which is why the next verse must say: even the most continuous sixth, mind-consciousness, has times when it is wholly cut off (the five mindless states). The one that sees and hears was never the constant self — only a wave upon water, riding the wind.
考據Apparatus
本偈明五識現起分位：前五識依止根本識（阿賴耶），隨作意·根·境等緣而現，或俱或不俱，如濤波依水。其釋論《成唯識論》卷七釋之。本偈為譬喻重偈（濤波依水）。
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 → 六識現起分位（偈十五–十六）→ 五識分位。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 「已說六識心所相應，云何應知現起分位？」〔T31n1585 0037a11–12〕→ 五識依本識·隨緣現·濤波喻（卷七） |
第三能變（六識）前明性相（偈八「了境為性相」）·心所別釋（偈九–十四 六位五十一），此下偈十五–十六明「現起分位」——何時起、何時不起。
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（本頌） | 依止根本識，五識隨緣現，或俱或不俱，如濤波依水。 | T31n1586 0060c05–06 |
| 成唯識論 T1585（揉頌） | 「依止根本識，五識隨緣現，或俱或不俱，如濤波依水。」 | T31n1585 0037a13–14 |
| 真諦《轉識論》T1587 | 〔三能緣〕一果報識，即是阿梨耶識……三塵識，即是六識。〔果報識〕亦名本識，一切有為法種子所依止。 | T31n1587 0061c08–11 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》立三識——果報識（即阿梨耶·亦名本識）·執識（阿陀那）·塵識（即六識）——明六識（塵識）依本識（一切有為法種子所依止）而起，與本偈「依止根本識」義同；然真諦不立『五識隨緣·濤波』之分位文，分位之判係玄奘所傳成唯識論之釋。
三、唯識義之釋據（眼）
（一） 依止根本識·五識·隨緣現——〔T31n1585 0037a17–23〕：
論曰：「根本識」者，阿陀那識，染、淨諸識生根本故。〔T31n1585 0037a17–18〕
「依止」者，謂前六轉識以根本識為共親依。〔T31n1585 0037a18–19〕
「五識」者，謂前五轉識，種類相似，故總說之。〔T31n1585 0037a19–20〕
「隨緣現」言顯非常起，「緣」謂作意、根、境等緣，謂五識身內依本識，外隨作意、五根、境等眾緣和合方得現前，由此或俱或不俱起，外緣合者有頓、漸故。〔T31n1585 0037a20–23〕
（二） 五識起少不起多——〔T31n1585 0037a24–25〕：
由五轉識行相麁動，所藉眾緣時多不具，故起時少，不起時多。〔T31n1585 0037a24–25〕
→ 五識依本識（阿賴耶）為共親依，更須作意·根·境等外緣和合方現；緣具則起、緣闕則不起，緣多少則或俱或不俱（一至五）。故五識非恒起，行相麁動而起少不起多——所以立「濤波依水」喻。 → 承衍：本論 v.16（意識常現·除五位無心）· 解深密經（藏識海·境界風·浪喻之經源）。
四、諸家異釋（古德·標宗）
五識「俱起多少」——《成唯識論》：五識身內依本識，外隨眾緣和合方現，「由此或俱或不俱起，外緣合者有頓、漸故」〔T31n1585 0037a22–23〕；一念中或一識起、或五識俱起，隨外緣頓漸而定。〔本偈五識分位，諸家無大諍，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 |
|---|---|---|
| 根本識 | mūla-vijñāna | 阿陀那（ādāna）識，染淨諸識生起之根本；六識之共親依〔0037a17〕 |
| 五識 | pañca vijñānāni | 前五轉識（眼·耳·鼻·舌·身），種類相似故總說〔0037a19〕 |
| 隨緣現 | — | 顯非常起；緣謂作意·根·境等，眾緣和合方現〔0037a20〕 |
| 濤波（依水） | — | 水喻本識，波喻五識；隨緣多少而興，不離於水〔0037a23〕 |
六、譬喻·修辭
濤波依水（本偈譬喻重處）——《成唯識論》：「如水濤波隨緣多少，此等法喻廣說如經。」〔T31n1585 0037a23–24〕
- 喻體：水之濤波，隨風緣多少而起一波、多波。
- 喻依：水＝根本識（阿賴耶）；濤波＝五識（依水而現，隨緣或俱或不俱）。
- 所顯：五識不離本識、不能自起，必依本識（水）為所依，更待作意·根·境（風緣）方現；緣具則波興、緣息則波滅，而水體不動。明五識『依他、隨緣、無常起』之相。
- 喻源：「廣說如經」——此水浪喻本於經（藏識海·境界風·七識浪之經教）。本論 v.4「恒轉如瀑流」以瀑流喻阿賴耶自體之相續，此偈以濤波喻五識依本識之現起；同取水喻，一明本識自相續（瀑流）、一明轉識依本識（濤波）。真諦《轉識論》於明七識依阿梨耶而起處亦取此喻：「如眾像影俱現鏡中，亦如眾浪同集一水」〔T31n1587 0062b16–17〕——眾浪同水即濤波依水之古漢義理平行。
七、互讀
- 三十頌 v.4：恒轉如瀑流——阿賴耶自體相續之喻；本偈濤波（五識）即依此瀑流（本識·水）而興。
- 三十頌 v.2–3：初能變阿賴耶——本偈「根本識」即初能變，為五識共親依。
- 三十頌 v.8：第三能變·了境為性相——本偈即承六識（了境）而明其現起分位。
- 三十頌 v.16：意識常現·除五位——本偈五識（起少不起多）與次偈意識（常現·唯除五位）相對。
- 解深密經·楞伽經：藏識海·境界風·諸識浪——本偈濤波喻之經源（「廣說如經」）。
八、校本定位
- 玄奘 T1586（底本）：偈十五〔T31n1586 0060c05–06〕。
- 成唯識論 T1585（釋論骨幹·卷七）：論曰「根本識」〔0037a17–18〕· 「依止」〔0037a18–19〕· 「五識」〔0037a19–20〕· 「隨緣現」〔0037a20–23〕· 濤波喻〔0037a23–24〕· 五識起少不起多〔0037a24–25〕。
- 真諦《轉識論》T1587（古漢義理平行）：三識（果報識／本識·執識·塵識＝六識）·本識為一切有為法種子所依〔0061c08–11〕· 眾浪同集一水喻〔0062b16–17〕。
- 窺基《成唯識論述記》T1830：五識依緣與濤波喻〔T43n1830 0475b13–0476b18〕。
This verse states the arising-condition of the five sense-consciousnesses: the first five consciousnesses depend on the root consciousness (ālaya), arising as conditions (attention·faculty·object) gather, together or not together, like waves upon water. The CWL fascicle 7 expounds it. This is a simile-weighted verse (waves upon water).
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 → arising-conditions of the six consciousnesses (verses 15–16) → the five-consciousness condition. 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | "已說六識心所相應，云何應知現起分位？" 〔T31n1585 0037a11–12〕 → the five consciousnesses depend on the root consciousness · arise by conditions · the wave simile (fasc. 7) |
Having stated the nature (verse 8 "discerning-objects by nature-and-mark") and detailed the mental factors (verses 9–14, the six classes of fifty-one), the third transformer (six consciousnesses) is here, in verses 15–16, given its "arising-condition" — when it arises, when it does not.
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 (root verse) | 依止根本識，五識隨緣現，或俱或不俱，如濤波依水。 | T31n1586 0060c05–06 |
| 成唯識論 T1585 (redacted verse) | 「依止根本識，五識隨緣現，或俱或不俱，如濤波依水。」 | T31n1585 0037a13–14 |
| Paramārtha 《轉識論》 T1587 | 〔三能緣〕一果報識，即是阿梨耶識……三塵識，即是六識。〔果報識〕亦名本識，一切有為法種子所依止。 | T31n1587 0061c08–11 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 sets up three consciousnesses — the retributive (＝ālaya, also "root consciousness") · the appropriating (ādāna) · the object-consciousness (＝the six) — showing the six (object-consciousness) arise depending on the root consciousness (the basis of all conditioned-dharma seeds), the same sense as this verse's "depend on the root consciousness"; but Paramārtha sets up no "five-consciousness arising-by-condition · wave" division — the arising-condition analysis follows the CWL as transmitted by Xuanzang.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) Depend on the root consciousness · the five consciousnesses · arise by conditions — 〔T31n1585 0037a17–23〕:
論曰：「根本識」者，阿陀那識，染、淨諸識生根本故。〔T31n1585 0037a17–18〕
「依止」者，謂前六轉識以根本識為共親依。〔T31n1585 0037a18–19〕
「五識」者，謂前五轉識，種類相似，故總說之。〔T31n1585 0037a19–20〕
「隨緣現」言顯非常起，「緣」謂作意、根、境等緣，謂五識身內依本識，外隨作意、五根、境等眾緣和合方得現前，由此或俱或不俱起，外緣合者有頓、漸故。〔T31n1585 0037a20–23〕
(ii) The five consciousnesses arise seldom, are absent often — 〔T31n1585 0037a24–25〕:
由五轉識行相麁動，所藉眾緣時多不具，故起時少，不起時多。〔T31n1585 0037a24–25〕
→ The five consciousnesses depend on the root consciousness (ālaya) as their common intimate basis, and further require the outer conditions of attention·faculty·object to gather before arising; conditions present, they arise; conditions absent, they do not; conditions more or fewer, they arise together or not (one to five). Hence the five are not constantly arising, coarse in operation, arising seldom and absent often — whence the "waves upon water" simile. → Further connections: this treatise v.16 (the mind-consciousness constantly arising · except the five mindless states) · 解深密經 (the store-consciousness ocean · the object-realm wind · the wave simile's scriptural source).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
How many of the five co-arise — the CWL: the five-consciousness-body depends inwardly on the root consciousness and arises only as outer conditions gather, "由此或俱或不俱起，外緣合者有頓、漸故" 〔T31n1585 0037a22–23〕; in one moment one consciousness may arise, or all five together, as outer conditions gather suddenly or gradually. 〔On the five-consciousness arising-condition the masters raise no great dispute; all lies within the commentary's redaction.〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 根本識 | mūla-vijñāna | the ādāna (ādāna) consciousness, root of the arising of all defiled-and-pure consciousnesses; the common intimate basis of the six 〔0037a17〕 |
| 五識 | pañca vijñānāni | the first five evolving consciousnesses (eye·ear·nose·tongue·body), similar in kind, hence stated together 〔0037a19〕 |
| 隨緣現 | — | shows "not constantly arising"; the conditions are attention·faculty·object etc., arising only as they gather 〔0037a20〕 |
| 濤波（依水） | — | water as the root consciousness, waves as the five consciousnesses; rising by more or fewer conditions, never apart from the water 〔0037a23〕 |
6 · Simile and rhetoric (譬喻·修辭)
Waves upon water (this verse's simile-weight) — the CWL: "如水濤波隨緣多少，此等法喻廣說如經。" 〔T31n1585 0037a23–24〕
- Vehicle: water's waves, rising as one wave or many by more or fewer wind-conditions.
- Tenor: water ＝ the root consciousness (ālaya); waves ＝ the five consciousnesses (arising upon the water, together or not as conditions gather).
- What it shows: the five consciousnesses are never apart from the root consciousness and cannot arise on their own — they must take the root consciousness (water) as basis and await attention·faculty·object (the wind) to arise; conditions present, the wave rises, conditions ceased, the wave subsides, while the water's substance does not move. It shows the five consciousnesses' mark of "other-dependent, condition-borne, non-constant arising."
- Scriptural source: "廣說如經" — this water-wave simile derives from scripture (the store-consciousness ocean · object-realm wind · the waves of the seven consciousnesses). This treatise's verse 4 "ever-turning like a torrent" used a torrent to figure the ālaya's own continuous self-flow; this verse uses waves to figure the evolving five consciousnesses' arising upon the root consciousness — the same water-figure, one showing the root's self-continuity (torrent), one the evolving consciousnesses' dependence on the root (waves). Paramārtha's 《轉識論》, where it shows the seven consciousnesses arising upon the ālaya, takes the same figure: "如眾像影俱現鏡中，亦如眾浪同集一水" 〔T31n1587 0062b16–17〕 — "many waves gathered in one water" is the ancient-Chinese thematic parallel to "waves upon water."
7 · Cross-readings (互讀)
- 三十頌 v.4: ever-turning like a torrent — the simile of the ālaya's own continuous self-flow; this verse's waves (the five consciousnesses) rise precisely upon that torrent (the root consciousness · water).
- 三十頌 v.2–3: the first transformer, the ālaya — this verse's "root consciousness" is that first transformer, the common intimate basis of the five.
- 三十頌 v.8: the third transformer · discerning-objects by nature-and-mark — this verse continues the six consciousnesses (discerning-objects) and states their arising-condition.
- 三十頌 v.16: the mind-consciousness constantly arising · except the five — this verse's five consciousnesses (arising seldom, absent often) set against the next verse's mind-consciousness (constantly arising · except the five mindless states).
- 解深密經·楞伽經: the store-consciousness ocean · the object-realm wind · the waves of the consciousnesses — the scriptural source of this verse's wave simile ("廣說如經").
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 15 〔T31n1586 0060c05–06〕.
- 成唯識論 T1585 (commentary backbone · fasc. 7): 論曰「根本識」〔0037a17–18〕 · 「依止」〔0037a18–19〕 · 「五識」〔0037a19–20〕 · 「隨緣現」〔0037a20–23〕 · the wave simile 〔0037a23–24〕 · the five arise seldom, absent often 〔0037a24–25〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): three consciousnesses (retributive／root · appropriating · object ＝ the six) · the root consciousness supports the seeds of all conditioned dharmas 〔0061c08–11〕 · the "many waves in one water" simile 〔0062b16–17〕.
- 窺基《成唯識論述記》 T1830: the five consciousnesses' conditions and the wave simile 〔T43n1830 0475b13–0476b18〕.