唯識二十論 偈十八 二識決定
偈十七末對方提了個很實際的質疑：照你說一切都是自己的識變的，那「親近善知識聞正法、結交惡友聞邪說」這些薰陶怎麼算？老師是外面的人、教法是外面的話，沒有這些外在對象，薰習怎麼成立？
世親只半句偈——「展轉增上力，二識成決定」——鑰匙藏在一個常被忽略的分別：緣不只一種。對方默認老師要影響你就得當你心的「所緣」（被緣取的對象），得有個外在實物塞進你心。世親說不必，老師影響你靠的是另一種緣——「增上緣」（給力、不擋路的助緣）。人和人是兩條識的相續流，本就一直在彼此增上：我這條流裡善（或惡）的識一動，就能增上地讓你那條流裡相應的識跟著生起。善友善法薰你向善、惡友邪法薰你向惡，全靠識對識的增上感發，「各成決定不由外境」。
要緊的是：唯識並沒取消師友教化，只是把它看準了——教化不是一塊外在實物搬進你心，而是兩個心識之間的彼此牽動。所以「一切唯識」不但不妨礙師道，反而更如實說明「為什麼好老師能轉化人、壞朋友能帶壞人」。論末對方又將一軍：你老拿夢比醒，可夢裡造的善惡行和醒著造的，將來受的苦樂果報明明不一樣，同是識起無外境，果報怎會有別？留到偈十九答。鑰匙：分清「增上緣」與「所緣緣」——老師教得到你，不是因為他在你心外，而是因為你們兩條識流一直在彼此增上。
At the close of Verse 17 the opponent raised a very practical challenge: on your account that everything is the transforming of one's own consciousness, then what becomes of such formative influences as "drawing near a good spiritual friend and hearing the right teaching, consorting with bad friends and hearing wrong views"? The teacher is a person on the outside, the teaching is words on the outside — without these outward objects, how can perfuming come about at all?
Vasubandhu replies with only half a verse — "through the force of reciprocal predominance, the two consciousnesses come to mutual determination" (展轉增上力，二識成決定) — and the key is hidden in an often-overlooked distinction: conditions are not of one kind only. The opponent takes it for granted that for a teacher to influence you he must be the "objective support" (所緣) of your mind — there must be an external real thing pushed into your mind. Vasubandhu says it need not be so: the teacher influences you by way of another kind of condition — the "predominant condition" (增上緣 adhipati-pratyaya — a contributing condition that lends force and does not block the way). Person and person are two continuous streams of consciousness, already all along predominant over one another: the moment a wholesome (or unwholesome) consciousness stirs in my stream, it can, in a predominant way, cause the corresponding consciousness in your stream to arise. Good friends and good teachings perfume you toward the good, bad friends and wrong teachings perfume you toward the bad — all by the predominant arousal of consciousness upon consciousness, "each coming to be settled as determined, and not through any external object" (各成決定不由外境).
What matters is this: consciousness-only has not abolished the teaching and influence of teachers and friends; it has only seen it accurately — teaching is not an external real thing carried into your mind, but a mutual stirring between two consciousnesses. So "everything is nothing but consciousness" not only does not hinder the way of the teacher, it explains all the more truly "why a good teacher can transform a person, and a bad friend can lead one astray." At the close, the opponent puts him in check once more: you keep comparing dreaming to waking — but the good and bad deeds done in a dream and the ones done while awake plainly do not bring the same fruits of pleasure and pain later on; both alike are consciousness arising without an external object, so how can the fruits differ? This is held over for Verse 19 to answer. The key: tell apart the "predominant condition" (增上緣) and the "objective-support condition" (所緣緣) — a teacher can reach you not because he is outside your mind, but because your two streams of consciousness have all along been predominant over each other.
§頌（半頌）
展轉增上力，二識成決定。
§論（世親自註）
論曰：以諸有情自他相續諸識展轉為增上緣，隨其所應二識決定，謂餘相續識差別故，令餘相續差別識生，各成決定不由外境。若如夢中境雖無實而識得起，覺識亦然，何緣夢覺造善惡行，愛非愛果當受不同？頌曰：
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.
§頌 白話（半頌）
由於（自他諸識）輾轉互為增上的力量， 能薰、所薰這兩個識，就互相決定（而成薰習）。
§論 白話
世親解釋這首偈。
由於眾生自己和他人的相續諸識，輾轉互相作為「增上緣」，隨著相應的情形，「兩個識」就互相決定——也就是說：由於別人相續中（識）的差別，使得（自己這個）相續中的差別識生起；各自這樣成立決定，並不是由外境（造成的）。（所以親近善惡友、聽聞正邪法的薰習，是靠識與識互相增上而成，不需要外在的師友、教法作所緣。）
（對方又難說：）如果像夢中那樣，境雖然不實而識照樣生起，醒著的識也是這樣（無外境而起）；那麼，為什麼夢中和醒著所造的善惡行，將來要受的「可愛、不可愛」的果報卻不相同呢？世親用下一首偈來回答。
§Verse — plain reading (half-verse)
Through the force of [the various consciousnesses of self and others] being reciprocally predominant over one another, the two consciousnesses — the perfuming and the perfumed — mutually determine each other (and so karmic perfuming comes about).
§Auto-commentary — plain reading
Vasubandhu explains this verse.
Because a being's own continuum of consciousnesses and those of others serve, by turns, as "predominant conditions" (增上緣 adhipati-pratyaya) for one another, then, in accordance with the fitting case, "the two consciousnesses" mutually determine each other — that is to say: through a difference in the [consciousness] within another's continuum, a differentiated consciousness arises within (one's own) continuum; each in this way comes to be settled as determined, and not through any external object. (And so the perfuming that comes of keeping company with good or bad friends, and of hearing right or wrong teaching, comes about through consciousness and consciousness being predominant over one another; it does not need outward teachers, friends, or teaching to serve as its objective support.)
(The opponent objects again:) If, just as in a dream, the object is unreal and yet a consciousness arises all the same, and the waking consciousness is likewise (arising without an external object) — then why is it that the "desirable and undesirable" fruits to be received later for the good and bad deeds done in a dream and in waking are not the same? Vasubandhu answers with the verse that follows.
一個很實際的質疑
偈十七末，對方提了個很實際的問題：照你說一切都是自己的識變的，那「親近善知識、聽聞正法」「結交惡友、聽信邪說」這些薰陶怎麼算？老師是外面的人、教法是外面的話——沒有這些外在的人和話作對象，薰習怎麼成立？ 這一問不玄，卻很紮實：它拿日常的教與學，逼問唯識。
關鍵在分清「哪一種緣」
世親的回答只半句偈——「展轉增上力，二識成決定」——但鑰匙藏在一個常被忽略的分別裡：緣，不只一種。
對方默認：老師要影響你，必須當你心的「所緣」（被你緣取的對象）——也就是得有個外在實物塞進你心裡。世親說：不必。老師影響你，靠的是另一種緣——「增上緣」（給力、不擋路的助緣）。
人和人，其實是兩條識的相續流。你這條流、我這條流，本來就一直在彼此「增上」：我這條流裡善法（或惡法）的識一動，就能增上地、感發地，讓你那條流裡相應的識跟著生起。善友善法薰你向善、惡友邪法薰你向惡——靠的全是這種識對識的增上感發，「各成決定不由外境」。
教化沒被取消，只是被看懂了
要緊的是：唯識並沒有取消師友教化，只是把它看準了——教化從來不是一塊外在實物搬進你心，而是兩個心識之間的彼此牽動。老師的德與言，感發你心中本有的種子；你的領受，又回應老師。一來一往，「二識決定」。所以「一切唯識」不但不妨礙師道，反而更如實地說明了「為什麼好老師能轉化人、壞朋友能帶壞人」——影響是真的，只是它走的是識與識的增上之路，不是外境之路。
又埋一問：那夢和醒，果報為什麼不一樣
世親答完，照例又被將一軍。對方說：你老拿夢比醒——可夢裡造的善惡行和醒著造的善惡行，將來受的苦樂果報明明不一樣啊！同樣是「識起、無外境」，果報怎麼會有別？這一問留到偈十九回答（差在夢心被睡眠所損、覺心不被損，故業力強弱不同，果報自別）。
承衍
偈十八把 §肆 從「破」轉向「立」的一面：它不只破外境，更正面交代「沒有外境，師友薰習照樣成立」——靠的是「增上緣」而非「所緣緣」，是識與識的展轉感發。這一答意義深遠：它讓唯識在解構外境之後，仍穩穩接住人倫教化與修行傳承，不致滑向「什麼都不相干」的孤立。論末「夢覺果別」之難，把戰線引向偈十九——夢與醒同是識起，何以業果有別？讀偈十八，記住那把鑰匙——分清「增上緣」與「所緣緣」：老師教得到你，不是因為他在你心外，而是因為你們兩條識流一直在彼此增上。
A very practical challenge
At the close of Verse 17, the opponent raised a very practical question: on your account that everything is the transforming of one's own consciousness, then what becomes of such formative influences as "keeping company with a good spiritual friend and hearing the right teaching," "consorting with bad friends and trusting in wrong views"? The teacher is a person on the outside, the teaching is words on the outside — without these outward persons and words to serve as the object, how can perfuming (薰習) come about at all? This question is not abstruse, but it is very solid: it takes everyday teaching and learning and presses them against consciousness-only.
The key is to tell apart "which kind of condition"
Vasubandhu's reply is only half a verse — "through the force of reciprocal predominance, the two consciousnesses come to mutual determination" (展轉增上力，二識成決定) — but the key is hidden in an often-overlooked distinction: conditions are not of one kind only.
The opponent takes it for granted that for a teacher to influence you, the teacher must be the "objective support" (所緣 — the object you take hold of) of your mind — that is, there must be an external real thing pushed into your mind. Vasubandhu says: it need not be so. The teacher influences you by way of another kind of condition — the "predominant condition" (增上緣 adhipati-pratyaya — a contributing condition that lends force and does not block the way).
Person and person are, in truth, two continuous streams of consciousness. Your stream and my stream are already, all along, "predominant" over one another: the moment a consciousness of a wholesome dharma (or an unwholesome one) stirs in my stream, it can, in a predominant and arousing way, cause the corresponding consciousness in your stream to arise in turn. Good friends and good teachings perfume you toward the good; bad friends and wrong teachings perfume you toward the bad — and this rests entirely on this predominant arousal of consciousness upon consciousness, "each coming to be settled as determined, and not through any external object" (各成決定不由外境).
Teaching is not abolished — it is only seen clearly
What matters is this: consciousness-only has not abolished the teaching and influence of teachers and friends; it has only seen it accurately — teaching has never been a block of external real thing carried into your mind, but a mutual stirring between two consciousnesses. The teacher's virtue and words arouse the seeds already present in your mind; your receiving, in turn, responds to the teacher. Back and forth, the "two consciousnesses [come to] determination." So "everything is nothing but consciousness" not only does not hinder the way of the teacher, it explains all the more truly "why a good teacher can transform a person, and a bad friend can lead one astray" — the influence is real, only it travels the road of predominance from consciousness to consciousness, not the road of external objects.
And another question is planted: why, then, do dream and waking have different fruits?
His answer given, Vasubandhu is, as usual, put in check once more. The opponent says: you keep comparing dreaming to waking — but the good and bad deeds done in a dream and the good and bad deeds done while awake plainly do not bring the same fruits of pleasure and pain later on! Both alike are "consciousness arising, with no external object" — how can the fruits be different? This question is held over to be answered in Verse 19 (the difference being that the dreaming mind is impaired by sleep while the waking mind is not, so the force of the karma differs in strength, and the fruits differ of themselves).
Carried forward (承衍)
Verse 18 turns §IV from "refuting" toward the side of "establishing": it not only refutes external objects, but positively accounts for "without external objects, the perfuming of teachers and friends comes about all the same" — by means of the "predominant condition" (增上緣) rather than the "objective-support condition" (所緣緣), through the reciprocal arousal of consciousness upon consciousness. This answer is far-reaching in import: it lets consciousness-only, after deconstructing external objects, still firmly catch hold of human ethical teaching and the transmission of practice, without sliding into an isolated "nothing has to do with anything." The objection at the close — "dream and waking have different fruits" — leads the line of battle on to Verse 19: dream and waking are alike consciousness arising, so why do karmic fruits differ? In reading Verse 18, hold on to that key — tell apart the "predominant condition" (增上緣) and the "objective-support condition" (所緣緣): a teacher can reach you not because he is outside your mind, but because your two streams of consciousness have all along been predominant over each other.
考據Apparatus
一、科判定位
| 系統 | 此偈之位 |
|---|---|
| 全論五段 | §肆 破現量·夢覺·教證（偈十五–廿一）之教證難正答偈（半頌）。偈十七懸「無外境則師友教法之薰習何成」→ 偈十八正答：自他相續識展轉為增上緣，二識決定，不由外境 ；末引夢覺果別之難 → 偈十九 |
| 偈十七→偈十八 | 偈十七標「非不得成」；偈十八正答其所以——薰習由識與識之展轉增上而成，無須外境作中介 |
| 玄奘段位 | §頌〔p0076c18〕（半頌）· §論自註〔p0076c19–23〕 |
二、源頌 · 義理脈絡
§頌半頌（二句）：「展轉增上力」（自他諸識相續，互為增上之力）·「二識成決定」（能薰與所薰二識，由此互相決定）。薰習之成，在識之展轉增上，不待外境。
§論二節：(一)正答教證難——諸有情自他相續諸識，展轉互為增上緣；隨其所應，二識決定——即「餘相續（他人）識之差別」，能令「此相續（自己）差別識生」；各成決定，不由外境。故近善惡友、聞正邪法之薰習，由識互增上而成，無須外在師法為所緣。(二)引夢覺果別難——夢中境無實而識起，覺識亦然；對方詰：若夢覺同是識起（無外境），何緣夢中與覺時所造善惡行，其當受之愛非愛果（苦樂報）不同？世親引此難，啟偈十九。
三、經論宗依（經證 → 論本）
- 經證：師友薰染、善惡相教而心行轉變，皆佛法共傳之緣起事；世親即以「識展轉增上」釋之，不立外境為緣。
- 論本：世親自註（T1590）以「自他相續識互為增上緣」立薰習之成，並承夢覺果別之難；論之答，繫識與識之增上緣（非所緣緣外境），不增不判。
四、本論釋要（世親自註 T1590）
本偈正答偈十七所懸之教證難——「若一切由自識所變，師友、教法這些『外在的人和話』如何薰習你？」世親之解在分清緣之種類：師對你的影響，不必是「外境作你的所緣（所緣緣）」，而可以是「他的識流作你識流的增上緣」。自他二人之識相續，本就展轉互為增上之力：他相續中善法／惡法之識差別，能增上地令你相續中相應之識差別生起——這便是「近善友聞正法、近惡友聞邪法」的薰習機理，「各成決定不由外境」。如是，唯識不礙師友教化：教化是識與識之間的增上感發，不是一個外在實物塞進你心。論末對方又設「夢覺果別」之難（同是識起，夢中作業與覺時作業，果報何以不同），世親引而未答，正面解在偈十九（夢中心由眠所損，覺心不爾，故果有別）。本偈所涉「增上緣／所緣緣」之分為佛法共許之緣義，論本就之立義，不增不判。
五、諸家異釋（古德 · 標宗）
- 護法《成唯識寶生論》T31n1591（唐·義淨譯·漢有傳本）——釋本偈，展開自他識展轉增上、二識決定之薰習義。〔標宗：護法於增上緣立薰習處有詳釋；古德讀法之一，此處只記其宗，不判。〕
- Vinītadeva Prakaraṇaviṃśakaṭīkā——藏譯存·漢無傳本，依例僅志其名，內容不入義據。
六、譯名 · 古譯對讀（三漢譯）
| 漢譯 | 譯本 | 對讀 |
|---|---|---|
| ★ 唐·玄奘 T31n1590 | 「展轉增上力，二識成決定」（半頌） | 二句，立薰習由自他識展轉增上而成；自註明「不由外境」並引夢覺果別難；以此為底本 |
| 陳·真諦 T31n1589《大乘唯識論》 | 散文連展二識增上與薰習義（古代漢證·參校） | |
| 後魏·般若流支 T31n1588《唯識論》 | 對應段以散文出之；逐字以 CBETA 為準（古代漢證·參校） |
七、術語（古德所傳梵 · 發音輔助）
| 漢 | 梵（發音輔助） | 義 |
|---|---|---|
| 增上緣 | adhipati-pratyaya | 與力／不障之緣；師友薰習所依之緣，非所緣緣 |
| 相續 | saṃtāna | 識之相續流；自他各一相續 |
| 二識決定 | — | 能薰所薰二識互相決定；薰習之成 |
梵羅馬字僅作發音輔助；無古德音寫可徵者從闕，不據現代校本補。
八、互讀（唯識系次第）
| 百法明門論 | 唯識三十論 | 二十論內部 |
|---|---|---|
| #8 阿賴耶識 ālaya——薰習種子之所藏；增上感發之所依 ⭐ | 偈十八「由一切種識，如是如是變」——展轉力故彼彼分別生 | 偈十七 未覺不知——本偈正答其末懸之教證難 |
| #6 意識——聞法分別之能薰 | 偈十九 緣起——增上緣等四緣之分 | 偈十九 夢覺果別——承末「夢覺果別」之難 |
| #51 心所（善·煩惱等）——善惡友所薰之心所差別 | 偈六–十四 心所相應——善惡心所之起 | 偈二十 他識轉變——識增上之極致（意罰） |
九、校本定位
- 漢文正文（§頌·半頌）：T31n1590〔p0076c18〕（玄奘譯）
- 漢文自註（§論）：T31n1590〔p0076c19–23〕（玄奘譯）
- 參校漢譯：T31n1589（真諦《大乘唯識論》）· T31n1588（般若流支《唯識論》）
- 古德釋：T31n1591（護法《成唯識寶生論》·漢有傳本）
1. Doctrinal-outline placement
| System | This verse's place |
|---|---|
| The treatise's five parts | The verse directly answering the scriptural-proof objection (a half-verse) within §IV Refuting [the appeal to] Direct Perception · Dream-and-Waking · Scriptural Proof (破現量·夢覺·教證, vv.15–21). Verse 17 left hanging 「無外境則師友教法之薰習何成」 ("if there is no external object, how does the perfuming of teachers, friends, and teaching come about?") → v.18 answers directly: the consciousnesses in the continua of self and others serve by turns as predominant conditions; the two consciousnesses are determined, and not through any external object (自他相續識展轉為增上緣，二識決定，不由外境); it closes by adducing the objection of "dream and waking having different fruits" (夢覺果別) → v.19 |
| v.17 → v.18 | Verse 17 marks 「非不得成」 ("it is not that [perfuming] fails to be established"); v.18 answers directly why it holds — perfuming comes about through the reciprocal predominance of consciousness upon consciousness, with no need of an external object as intermediary |
| Xuanzang's textual loci | §Verse 〔p0076c18〕 (half-verse) · §Auto-commentary 〔p0076c19–23〕 |
2. The source-verse · the doctrinal thread
The §Verse, a half-verse (two lines): 「展轉增上力」 ("through the force of reciprocal predominance" — the continua of the consciousnesses of self and others being a force of predominance over one another) · 「二識成決定」 ("the two consciousnesses come to mutual determination" — the perfuming consciousness and the perfumed consciousness thereby mutually determine each other). The coming-about of perfuming lies in the reciprocal predominance of consciousness, awaiting no external object.
The §Auto-commentary, in two parts: (i) the direct answer to the scriptural-proof objection — the consciousnesses in the continua of self and others among all sentient beings serve by turns as predominant conditions for one another; in accordance with the fitting case, the two consciousnesses are determined — that is, 「餘相續（他人）識之差別」 ("a difference in the consciousness of another's continuum") can cause 「此相續（自己）差別識生」 ("a differentiated consciousness within one's own continuum to arise"); each comes to be settled as determined, and not through any external object. And so the perfuming of keeping company with good or bad friends and hearing right or wrong teaching comes about through consciousness being predominant on consciousness, with no need of outward teacher or teaching as objective support. (ii) adducing the objection of "dream and waking having different fruits" — in a dream the object is unreal yet a consciousness arises, and the waking consciousness is likewise; the opponent challenges: if dream and waking are alike consciousness arising (without an external object), then by what condition are the desirable-and-undesirable fruits (the fruits of pleasure and pain) to be received for the good and bad deeds done in a dream and in waking not the same? Vasubandhu adduces this objection, opening Verse 19.
3. Scripture and treatise: the grounding (scriptural proof → treatise-root)
- Scriptural proof. That the mind's conduct is transformed through the perfuming influence of teachers and friends and through mutual instruction in good and bad — this is a dependently-arisen matter held in common across the Buddha's teaching; Vasubandhu explains it precisely by way of "the reciprocal predominance of consciousness" (識展轉增上), setting up no external object as condition.
- Treatise-root. Vasubandhu's auto-commentary (T1590) establishes the coming-about of perfuming by "the consciousnesses in the continua of self and others serving as predominant conditions for one another" (自他相續識互為增上緣), and takes up the objection of "dream and waking having different fruits"; the treatise's answer is fastened to the predominant condition of consciousness upon consciousness (and not to an external object as objective-support condition), neither adding to it nor adjudicating it.
4. The treatise-root in essence (Vasubandhu's auto-commentary, T1590)
This verse directly answers the scriptural-proof objection left hanging by Verse 17 — "if everything is the transforming of one's own consciousness, how do teachers, friends, and teaching — these 'outward persons and words' — perfume you?" Vasubandhu's resolution lies in telling apart the kinds of condition: the teacher's influence on you need not be "an external object as your objective support (the objective-support condition, 所緣緣)," but can be "his stream of consciousness serving as the predominant condition (增上緣) for your stream of consciousness." The consciousness-continua of two persons, self and other, are already by turns a force of predominance over one another: a difference among the consciousnesses of wholesome / unwholesome dharmas in another's continuum can, in a predominant way, cause the corresponding differentiated consciousness in your continuum to arise — this is the mechanism of the perfuming of "keeping company with good friends and hearing the right teaching, keeping company with bad friends and hearing wrong teaching," 「各成決定不由外境」 ("each coming to be settled as determined, and not through any external object"). Thus consciousness-only does not obstruct the teaching of teachers and friends: teaching is the predominant arousal between consciousness and consciousness, not an external real thing pushed into your mind. At the close, the opponent again sets up the objection of "dream and waking having different fruits" (夢覺果別 — both alike consciousness arising, so why do the deeds done in a dream and the deeds done while awake bring different fruits?); Vasubandhu adduces it but does not yet answer, the direct resolution coming in Verse 19 (the dreaming mind is impaired by sleep, the waking mind is not, so the fruits differ). The distinction of "predominant condition / objective-support condition" (增上緣／所緣緣) bearing on this verse is a sense of "condition" held in common across the Buddha's teaching; the treatise-root establishes its meaning upon it, neither adding to it nor adjudicating it.
5. The ancient masters' readings (古德 · stating their position)
- Dharmapāla, Cheng weishi baosheng lun 《成唯識寶生論》T31n1591 (Tang; tr. Yijing 義淨; a transmitted Chinese witness) — expounds this verse, unfolding the sense of perfuming as the reciprocal predominance of the consciousnesses of self and others and the determination of the two consciousnesses. 〔Position stated: Dharmapāla has a detailed exposition at the point of establishing perfuming on the predominant condition; this is one of the ancient masters' readings, recorded here only as to its position, not adjudicated.〕
- Vinītadeva, Prakaraṇaviṃśakaṭīkā — extant in Tibetan translation · no transmitted Chinese witness; per convention its name only is recorded, its content not entering as doctrinal ground.
6. Rendering and old-translation comparison (the three Chinese translations)
| Chinese translation | Edition | Comparison |
|---|---|---|
| ★ Tang · Xuanzang T31n1590 | 「展轉增上力，二識成決定」 (half-verse) | Two lines, establishing that perfuming comes about through the reciprocal predominance of the consciousnesses of self and others; the auto-commentary makes plain 「不由外境」 ("not through any external object") and adduces the "dream and waking having different fruits" objection; taken as the base text |
| Chen · Paramārtha T31n1589 《大乘唯識論》 | Continuous prose unfolds the sense of the predominance of the two consciousnesses and of perfuming (an ancient Chinese witness · collated for comparison) | |
| Later Wei · Prajñāruci T31n1588 《唯識論》 | The corresponding passage is given in prose; verbatim wording follows the CBETA original text (an ancient Chinese witness · collated for comparison) |
Verbatim comparison follows the CBETA original text; where wording has not been fixed against the original, it is not recorded verbatim.
7. Terms (Sanskrit per the ancient transmission · pronunciation aid)
| Chinese | Sanskrit (pronunciation aid) | Sense |
|---|---|---|
| 增上緣 | adhipati-pratyaya | a condition that lends force / does not obstruct; the condition on which the perfuming of teachers and friends rests — not the objective-support condition |
| 相續 | saṃtāna | the continuous stream of consciousness; self and other each one continuum |
| 二識決定 | — | the two consciousnesses, the perfuming and the perfumed, mutually determine each other; the coming-about of perfuming |
The Sanskrit roman script is a pronunciation aid only; where no ancient-master transliteration is attested, it is left blank, not supplied from modern critical editions.
8. Cross-reading (the Yogācāra sequence)
| Baifa (Hundred Dharmas) | Triṃśikā | Within the Viṃśatikā |
|---|---|---|
| #8 storehouse consciousness ālaya — the store of the seeds of perfuming; that on which predominant arousal rests ⭐ | Triṃśikā v.18 「由一切種識，如是如是變」 ("from the all-seeds consciousness, it transforms thus and thus") — through the force of reciprocal [predominance], this and that discrimination arise | v.17 未覺不知 ("while not yet awakened, one does not know") — this verse directly answers the scriptural-proof objection left hanging at its close |
| #6 mind-consciousness — the perfuming agent that discriminates in hearing the teaching | Triṃśikā v.19 dependent arising — the differentiation of the predominant condition and the [other] four conditions | v.19 dream-and-waking different fruits — taking up the "dream and waking having different fruits" objection at the close |
| #51 mental associates (心所; wholesome · afflictive, etc.) — the differences in the mental associates perfumed by good and bad friends | Triṃśikā vv.6–14 the concord of mental associates — the arising of wholesome and unwholesome mental associates | v.20 the transforming by another's consciousness — the extreme of consciousness's predominance (death by mental [violence], 意罰) |
9. Witness placement
- Chinese verse-text (§Verse · half-verse): T31n1590 〔p0076c18〕 (Xuanzang)
- Chinese auto-commentary (§Auto-commentary): T31n1590 〔p0076c19–23〕 (Xuanzang)
- Chinese translations collated for comparison: T31n1589 (Paramārtha, 《大乘唯識論》) · T31n1588 (Prajñāruci, 《唯識論》) — verbatim comparison follows the CBETA original text
- Ancient master's commentary: T31n1591 (Dharmapāla, 《成唯識寶生論》· a transmitted Chinese witness)