茲因學者討論《成唯識論》中的八識，大多著眼於阿賴耶識，這是因為阿 賴耶識無疑是唯識佛學的核心概念；又有學者雖討論「前六識」，但從五俱意 識的探討上認為這是唯識學者對感性與知性的嚴格分判有關，且指出「對前五 識之為純感知的強調是唯識今學的一大特色」。雖然，結論有其研究價值，但 是在研究《成唯識論》中的「前六識」，便顯出其研究報告是不夠豐富的，因 此本論文再提出了六識的命名及意義、六識與末那識、意識與前五識、六識與 相應心所、意識與遍計性格共計五個面相來論述，如是表示前六識在認識論、 解脫學以及煩惱論上仍然佔有相當關鍵的地位。此中論述不僅呈現了繼承原始 佛教的六識說，更凸顯了奘系唯識佛學的六識理論特色與認識性格，如是的論 述希祈更能對玄奘唯識佛學提供深入的釋義，而達到本論文的研究意義與價值。

As scholars discuss Ch’eng Wei-Shih Lun about the Eight Consciousness, more emphasis is put on the Eight Consciousness; therefore, it is undoubtedly the key word of Wei-Shih Studies. Though some scholars discuss the First Six Consciousnesses, in terms of the First Five Consciousnesses, it is considered that Wei-Shih scholars have something to do with separating emotion from cognition, and “the pure cognition of the First Five Consciousnesses” is the distinguishing feature in the Wei-Shih Jin Shiue. Though the conclusion enjoys its research value, in studying Ch’eng Wei-Shih Lun, the research isn’t abundant enough. Therefore, the thesis explored more on the following five aspects: the name and meaning of the Six Consciousnesses; the Six Consciousnesses and Manas Consciousness; the Sixth Consciousness and the First Five Consciousnesses; the Six Consciousnesses and associated mental activities; and the Sixth Consciousness and nature of mere-imagination. So it still expresses a critical place in the epistemology, extrication and vexing passions of the First Six Consciousnesses. Not only did the thesis appear to carry forward the Six Consciousnesses theory of the original Buddhism, but it also offered an outstanding theory of the Six Consciousnesses in the Tsang’s Wei-Shih Studies. It is hoped that the thesis can offer a deep explanation to Hsuan Tsang’s Wei-Shih Studies.