唯識三十頌 偈十八 一切種·展轉力
沒有外境，念頭從哪來？識自己轉出來的。
上一首立「唯識無境」，馬上有人問難：「若唯有識，都無外緣，由何而生種種分別？」——心外沒有境，這滿心的念頭從哪生？這一首答：靠識內兩股力。
「由一切種識」——本識（阿賴耶）藏著能生一切果的種子；「如是如是變」——種子得緣助而轉變，從種子位轉至熟位（連說兩「如是」，顯所變種多）。「以展轉力故」——八現識及相見分互相助長；「彼彼分別生」——種種分別即生（連說兩「彼」，顯分別類多）。
《成唯識論》收得乾淨：「雖無外緣……彼彼分別而亦得生，何假外緣方起分別？」分別之生純由識內種現循環（四緣盡是識內之緣），不待外境。
這把常識的因果倒了過來：不是外境勾起念頭，而是藏識裡日夜不停的『種子→現行→再熏種子』循環自己轉出念頭、再變似一個彷彿在外的境。唯識無境不是心一片空白，而是：滿盤分別樣樣有來歷，只是來歷在識內。下一首再答第二難——生死何以續。
Without an external object, where do thoughts come from? Turned out by consciousness itself.
The last verse established "Consciousness-Only-without-object," and at once a difficulty is raised: "if there is only consciousness and no external conditions, from where do the various discriminations arise?" — with no object outside, from where this mind full of thoughts? This verse answers: from two inner forces. "From the all-seed consciousness" — the root consciousness (ālaya) holds the seeds able to give rise to every result; "transforming so and so" — the seeds, helped by conditions, transform from seed-state to matured-state (the doubled "so" showing the transformed seeds are many). "By the mutual force" — the eight present consciousnesses and their seeing-and-image parts reinforce one another; "the various discriminations arise" (the doubled "various" showing the discriminations are many in kind).
The CWL closes cleanly: "though there is no external condition … the various discriminations still arise; what need of an external condition to give rise to discrimination?" The arising of discrimination is purely by conditions within consciousness (the four conditions are all within), not by an external object.
This reverses common sense's causation: not the external object stirring the thought, but the ceaseless internal cycle of "seed → present-activity → re-perfuming the seed" in the store-consciousness turning out the thought, then transforming-into an object that seems outside. Consciousness-Only-without-object is not a blank mind, but: this whole board of discriminations has its origin — within consciousness, not outside. The next verse answers the second difficulty — how birth-and-death continues.
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 0061a06–07〕
由一切種識，如是如是變，
以展轉力故，彼彼分別生。
偈十八釋第一難（唯識無境之難）：「若唯有識，都無外緣，由何而生種種分別？」答曰——由本識（一切種識）所持諸種，隨緣轉變，復由八現識及相見分等互相助之「展轉力」，種種分別（彼彼分別）即得生起，不待外緣。 科判位：唯識相 · 廣辯 · 唯識無境（偈十七）之諸難釋（偈十八–十九）·釋『無外緣何以生分別』。
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
由一切種識，如是如是變， 以展轉力故，彼彼分別生。
白話
上一首立了「唯識無境」——心外沒有獨立的境。馬上有人問難：『要是只有識、根本沒有外境，那我們心裡這麼多花樣的分別（種種認識、念頭）是從哪來的？』這一首就回答這個難。
答案是：不靠外境，靠識自己裡頭的兩股力——
- 「由一切種識」：「一切種識」就是本識（阿賴耶），因為祂含藏著能生起一切結果的種子（功能），所以叫「一切種」。
- 「如是如是變」：這些藏在本識裡的種子，遇到別的緣幫忙，就「如是如是」地一路轉變——從種子位轉到成熟位。連說兩個「如是」，是顯所變的種子多得很。
- 「以展轉力故」：「展轉力」是說八個現行識（連同各自的相分、見分）彼此互相幫襯、互相助長的力量。
- 「彼彼分別生」：靠上面這兩股——本識種子的轉變、加上八現識的展轉互助——種種「分別」（虛妄分別的認識）就生起來了。連說兩個「彼」，是顯分別的種類多得很。
《成唯識論》把這層意思講得很白：「雖無外緣……彼彼分別而亦得生，何假外緣方起分別？」——就算沒有外境，光靠本識的一切種轉變、加上八現識的展轉力，種種分別照樣生得出來，哪裡還需要一個外境來引發？
（簡單說：你以為『念頭是外境勾起的』，其實念頭是識內『種子→現行→再熏種子』這套循環自己轉出來的。下一首再回答另一個難：沒有外境，生死輪迴又怎麼接得下去？）
The verse
由一切種識，如是如是變， 以展轉力故，彼彼分別生。
from the all-seed consciousness, transforming so and so, by the mutual force, the various discriminations arise.
In plain words
The last verse established "Consciousness-Only-without-object" — outside the mind there is no independent object. At once a difficulty is raised: "If there is only consciousness and no external conditions whatever, from where do all the various discriminations (the many cognitions, thoughts) in our minds arise?" This verse answers it.
The answer: not from an external object, but from two inner forces within consciousness itself —
- "From the all-seed consciousness": the "all-seed consciousness" is the root consciousness (ālaya); because it holds the seeds (functions) able to give rise to every result, it is called "all-seeds."
- "Transforming so and so": these seeds stored in the root consciousness, helped by other conditions, transform "so and so" — from the seed-state to the matured-state. The doubled "so" shows the transformed seeds are very many.
- "By the mutual force": the "mutual force" is the force by which the eight present consciousnesses (with their respective image-parts and seeing-parts) help and reinforce one another.
- "The various discriminations arise": by these two — the transforming of the root consciousness's seeds, plus the mutual reinforcing of the eight present consciousnesses — the various "discriminations" (false-discriminating cognitions) arise. The doubled "various" shows the kinds of discrimination are very many.
The CWL states the sense plainly: "though there is no external condition … the various discriminations still arise; what need is there for an external condition to give rise to discrimination?" — even with no external object, by the root consciousness's all-seed transformation plus the eight present consciousnesses' mutual force, the various discriminations arise just the same; what need of an external object to trigger them?
(Simply: you suppose "thoughts are stirred up by external objects," but in fact thoughts are turned out by the internal cycle of "seed → present-activity → re-perfuming the seed." The next verse answers another difficulty: without external objects, how does birth-and-death carry on?)
立了唯識無境，馬上要還的一筆債
上一首把「唯識無境」立定了——心外沒有獨立的實境。可這一立，立刻欠下一筆債。《成唯識論》自己把這個難擺出來：「若唯有識，都無外緣，由何而生種種分別？」——要是只有識、根本沒有外境，那我們心裡這麼多花樣的分別（一個個認識、念頭）究竟從哪生出來？
這個難不能不還。常識總覺得：是外面的東西勾起了我的念頭——看見花才起「花」的分別，聽見聲才起「聲」的分別。若把外境一概抽掉，分別豈不成了無源之水？這一首就是要指出：分別的源頭，本來就在識內，不在外境。
兩股內力：種子的轉變，與現識的展轉
《成唯識論》答得很具體，分別之生靠識內兩股力。
第一股，本識種子的轉變。「『一切種識』謂本識中能生自果功能差別」（〔T31n1585 0040a03〕）——本識（阿賴耶）裡藏著能生一切結果的種子（功能），所以叫「一切種」。這些種子「餘緣助故，即便如是如是轉變，謂從生位轉至熟時」（〔0040a10–11〕）：得了助緣，種子就一路從『種子位』轉成「現行位」。本頌連說兩個「如是」，論主說是「顯變種多」——所變的種子無量。
第二股，八現識的展轉力。「『展轉力』者，謂八現識及彼相應相、見分等，彼皆互有相助力故」（〔0040a13–14〕）——八個現行識（連同各自的相分見分）彼此互相助長。現行又回頭熏成種子，種子再生現行——這套『種子↔現行』的循環，自己就把種種分別轉出來了。本頌連說兩個「彼」，論主說是「『分別』類多」——所生的分別無量。
還清這筆債：何假外緣
於是這筆債就還清了。《成唯識論》收得乾淨：「雖無外緣……彼彼分別而亦得生，何假外緣方起分別？」（〔T31n1585 0040a16–19〕）——就算沒有外境，光憑本識一切種的轉變、加八現識的展轉力，種種分別照樣生得出，哪裡還需要一個外境來引發？論主更以四緣（因緣·等無間緣·所緣緣·增上緣）廣辯分別之緣相，而四緣盡是識內之緣，無一是離識的外境。
所以這一首把常識的因果方向倒了過來：不是『外境勾起念頭』，而是『識內種現循環自己轉出念頭，再變似一個彷彿在外的境』。你以為念頭是被外面牽動的，其實牽動它的，是你自己藏識裡那一套日夜不停的種子—現行循環。唯識無境，不是說什麼都沒有、心一片空白；恰恰相反，它說的是：這滿盤的分別，一樣樣都有來歷，只是來歷在識內，不在心外。 下一首接著還第二筆債——沒有外境，生死又靠什麼接續下去。
Consciousness-Only-without-object established — at once a debt to repay
The last verse established "Consciousness-Only-without-object" — outside the mind there is no independent real object. But this establishing at once incurs a debt. The CWL sets out the difficulty itself: "If there is only consciousness and no external conditions whatever, from where do the various discriminations arise?" — if there is only consciousness and no external object at all, from where do the many varied discriminations (one cognition, one thought after another) in the mind arise?
This difficulty cannot go unanswered. Common sense always supposes: it is the things outside that stir my thoughts — seeing a flower raises the "flower" discrimination, hearing a sound the "sound" discrimination. If the external object is removed altogether, would not discrimination become water without a source? This verse points out: the source of discrimination is from the first within consciousness, not in the external object.
Two inner forces: the transforming of seeds, and the mutual force of the present consciousnesses
The CWL answers concretely: the arising of discrimination rests on two inner forces.
First, the transforming of the root consciousness's seeds. "'The all-seed consciousness' means the functional differentiations in the root consciousness able to give rise to their own results" (〔T31n1585 0040a03〕) — the root consciousness (ālaya) holds the seeds (functions) able to give rise to every result, hence "all-seeds." These seeds, "helped by other conditions, transform so and so, from the seed-state to the matured-state" (〔0040a10–11〕): given assisting conditions, the seeds turn all the way from "seed-state" into "present-activity-state." The root verse doubles "so," which the commentator says "shows the transformed seeds are many" — the seeds transformed are measureless.
Second, the mutual force of the eight present consciousnesses. "'The mutual force' means the eight present consciousnesses and their associated seeing-and-image parts, all having a mutual helping force" (〔0040a13–14〕) — the eight present consciousnesses (with their image- and seeing-parts) reinforce one another. The present-activity then re-perfumes seeds, and the seeds again give rise to present-activity — this very cycle of "seed ↔ present-activity" turns out the various discriminations of itself. The root verse doubles "various," which the commentator says is because "'discrimination' is many in kind" — the discriminations produced are measureless.
Repaying the debt: what need of an external condition
So the debt is repaid. The CWL closes cleanly: "though there is no external condition … the various discriminations still arise; what need is there for an external condition to give rise to discrimination?" (〔T31n1585 0040a16–19〕) — even with no external object, by the root consciousness's all-seed transformation plus the eight present consciousnesses' mutual force, the various discriminations arise just the same; what need of an external object to trigger them? The commentator further expounds the condition-character of discrimination by the four conditions (causal · immediately-antecedent · object · dominant), and the four conditions are all conditions within consciousness, not one of them an external object apart from consciousness.
So this verse reverses common sense's direction of causation: not "the external object stirs the thought," but "the inner seed-and-present-activity cycle of consciousness turns out the thought of itself, and then transforms-into an object that seems to be outside." You suppose the thought is moved from outside, but what moves it is that ceaseless day-and-night cycle of seed-and-present-activity in your own store-consciousness. Consciousness-Only-without-object is not to say nothing exists and the mind is a blank; quite the contrary, it says: this whole board of discriminations, every one, has its origin — only the origin is within consciousness, not outside the mind. The next verse repays the second debt — without an external object, by what does birth-and-death carry on.
考據Apparatus
本偈釋唯識無境之第一難：無外緣何以生種種分別。答曰：本識一切種轉變＋八現識展轉力，彼彼分別自生，不假外緣。其釋論《成唯識論》卷七釋之。
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 → 唯識無境（偈十七）→ 諸難釋（偈十八–十九）→ 釋『無外緣何以生分別』（偈十八）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 「若唯有識，都無外緣，由何而生種種分別？」設問〔T31n1585 0039c28–c29〕→ 一切種識·如是如是變·展轉力·彼彼分別生（卷七） |
偈十七正立唯識無境，下偈十八–十九釋二難：此偈答『分別何以生』，次偈答『生死何以續』——俱以本識種現循環答之，明不假外緣。
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） | 由一切種識，如是如是變，以展轉力故，彼彼分別生。 | T31n1586 0061a06–07 |
| 成唯識論 T1585（揉頌） | 「由一切種識，如是如是變，以展轉力故，彼彼分別生。」 | T31n1585 0040a01–02 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》不逐頌揉釋，於此偈（種現生分別）無逐頌對應文，故不列；其二種習氣義繫次偈（v.19）。
三、唯識義之釋據（眼）
（一） 一切種識——〔T31n1585 0040a03–05〕：
論曰：「一切種識」謂本識中能生自果功能差別，此生等流、異熟、士用、增上果故，名一切種。〔T31n1585 0040a03–05〕
（二） 種識二言·顯識中種——〔T31n1585 0040a08–10〕：
「種識」二言，簡非種識……又「種識」言，顯識中種，非持種識。〔T31n1585 0040a08–10〕
（三） 如是如是變——〔T31n1585 0040a10–12〕：
此識中種餘緣助故，即便如是如是轉變，謂從生位轉至熟時。顯變種多，重言「如是」。〔T31n1585 0040a10–12〕
（四） 展轉力·彼彼分別——〔T31n1585 0040a13–16〕：
「展轉力」者，謂八現識及彼相應相、見分等，彼皆互有相助力故。即現識等，總名「分別」，虛妄分別為自性故，「分別」類多，故言「彼彼」。〔T31n1585 0040a13–16〕
（五） 答難·不假外緣——〔T31n1585 0040a16–19〕：
此頌意說：雖無外緣，由本識中有一切種轉變差別，及以現行八種識等展轉力故，彼彼分別而亦得生，何假外緣方起分別？〔T31n1585 0040a16–19〕
→ 分別之生有二內因：一、本識所持「一切種」隨緣轉變（種→現）；二、八現識及相見分「展轉力」互相助起（現↔現）。二者俱識內，故種種分別不待外境而生——此正答唯識無境之第一難。 → 承衍：本論 v.2（初能變·異熟·一切種）· v.19（業·二取習氣·生死相續）· 百法（心法·種子）。
四、諸家異釋（古德·標宗）
四緣生分別（成唯識論·承本偈廣辯）——《成唯識論》釋本偈「種、現緣生分別」之相，廣辯四緣：
緣且有四。一、因緣：謂有為法親辦自果。此體有二：一、種子；二、現行。〔T31n1585 0040a21–22〕
→ 種現生分別之緣相，論主以四緣（因緣·等無間緣·所緣緣·增上緣）廣辯之；因緣之體有二（種子·現行），明分別之生純由識內諸緣，不假離識外緣。〔本偈釋難，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 |
|---|---|---|
| 一切種識 | sarvabīja-vijñāna | 本識中能生自果之功能差別；生等流·異熟·士用·增上果〔0040a03〕 |
| 種子 | bīja | 本識中能生自果之功能差別；識中種，非持種識〔0040a09〕 |
| 展轉力 | — | 八現識及相應相見分等互相助力〔0040a13〕 |
| 分別 | vikalpa | 現識等，虛妄分別為自性；類多故言「彼彼」〔0040a15〕 |
六、譬喻·修辭
本偈明種現生分別之機，喻較疏。修辭在「如是如是」「彼彼」之重言——「顯變種多，重言『如是』」〔T31n1585 0040a12〕、「『分別』類多，故言『彼彼』」〔T31n1585 0040a16〕：以疊字顯所變之種無量、所生之分別無量，皆識內展轉，非一外境所對。
七、互讀
- 三十頌 v.17：識轉變·唯識無境——本偈正釋其第一難（無外緣何以生分別）。
- 三十頌 v.2：初能變·異熟·一切種——本偈「一切種識」即初能變阿賴耶之異名（持一切種）。
- 三十頌 v.19：業·二取習氣·生死相續——本偈（分別之生）與次偈（生死之續）成對，俱明識內種現循環。
- 百法明門論：心法·種子——本偈一切種即心法所依之功能差別。
八、校本定位
- 玄奘 T1586（底本）：偈十八〔T31n1586 0061a06–07〕。
- 成唯識論 T1585（釋論骨幹·卷七）：論曰「一切種識」〔0040a03–05〕· 種識二言〔0040a08–10〕· 如是如是變〔0040a10–12〕· 展轉力·彼彼分別〔0040a13–16〕· 答難不假外緣〔0040a16–19〕· 四緣廣釋·內識互緣生分別〔0040a20–0043a08〕。
- 窺基《成唯識論述記》T1830：一切種·展轉力·四緣之疏（卷七）；本頌疏釋〔T43n1830 0494c07–0514c06〕。
- 真諦《轉識論》T1587：此偈無逐頌對應文（其二種習氣義繫 v.19）。
This verse answers the first difficulty against Consciousness-Only-without-object: without external conditions, how do the various discriminations arise? Answer: the all-seed consciousness transforms ＋ the mutual force of the eight present consciousnesses, and the various discriminations arise of themselves, without external conditions. The CWL fascicle 7 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 → Consciousness-Only-without-object (verse 17) → answering the difficulties (verses 18–19) → answering "without external conditions, how do discriminations arise" (verse 18). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | "若唯有識，都無外緣，由何而生種種分別？" the question 〔T31n1585 0039c28–c29〕 → all-seed consciousness · so-and-so transforms · mutual force · the various discriminations arise (fasc. 7) |
Verse 17 established Consciousness-Only-without-object; verses 18–19 answer two difficulties: this verse answers "how discriminations arise," the next "how birth-and-death continues" — both answered by the seed-and-present-activity cycle within the consciousness, showing no external condition is needed.
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) | 由一切種識，如是如是變，以展轉力故，彼彼分別生。 | T31n1586 0061a06–07 |
| 成唯識論 T1585 (redacted verse) | 「由一切種識，如是如是變，以展轉力故，彼彼分別生。」 | T31n1585 0040a01–02 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 does not redact verse-by-verse and has no verse-by-verse corresponding passage for this verse (seed-and-present-activity giving rise to discrimination), so none is listed; his two-energies doctrine is anchored to the next verse (v.19).
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The all-seed consciousness — 〔T31n1585 0040a03–05〕:
論曰：「一切種識」謂本識中能生自果功能差別，此生等流、異熟、士用、增上果故，名一切種。〔T31n1585 0040a03–05〕
(ii) The two words "seed-consciousness" · showing the seeds within consciousness — 〔T31n1585 0040a08–10〕:
「種識」二言，簡非種識……又「種識」言，顯識中種，非持種識。〔T31n1585 0040a08–10〕
(iii) "So-and-so transforms" — 〔T31n1585 0040a10–12〕:
此識中種餘緣助故，即便如是如是轉變，謂從生位轉至熟時。顯變種多，重言「如是」。〔T31n1585 0040a10–12〕
(iv) The mutual force · the various discriminations — 〔T31n1585 0040a13–16〕:
「展轉力」者，謂八現識及彼相應相、見分等，彼皆互有相助力故。即現識等，總名「分別」，虛妄分別為自性故，「分別」類多，故言「彼彼」。〔T31n1585 0040a13–16〕
(v) Answering the difficulty · no external condition needed — 〔T31n1585 0040a16–19〕:
此頌意說：雖無外緣，由本識中有一切種轉變差別，及以現行八種識等展轉力故，彼彼分別而亦得生，何假外緣方起分別？〔T31n1585 0040a16–19〕
→ The arising of discrimination has two inner causes: first, the "all-seeds" held in the root consciousness transform as conditions assist (seed → present-activity); second, the eight present consciousnesses and their seeing-and-image parts arise by "mutual force," helping one another (present ↔ present). Both are within consciousness, so the various discriminations arise without external object — just the answer to the first difficulty against Consciousness-Only-without-object. → Further connections: this treatise v.2 (the first transformer · retribution · all-seeds) · v.19 (karma · the two-grasping energies · birth-and-death continuity) · 百法 (mind-dharmas · seeds).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
The four conditions giving rise to discrimination (CWL · extending this verse's exposition) — the CWL, glossing this verse's "seed-and-present-activity giving rise to discrimination," expounds the four conditions:
緣且有四。一、因緣：謂有為法親辦自果。此體有二：一、種子；二、現行。〔T31n1585 0040a21–22〕
→ The commentator expounds the condition-character of seed-and-present-activity giving rise to discrimination by the four conditions (causal · immediately-antecedent · object · dominant); the causal condition's substance is twofold (seed · present-activity), showing that the arising of discrimination is purely by conditions within consciousness, not by an external condition apart from consciousness. 〔This verse answers a difficulty; 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 |
|---|---|---|
| 一切種識 | sarvabīja-vijñāna | the functional differentiations in the root consciousness able to give rise to their own results; producing the equal-flowing·retributive·activity·dominant fruits 〔0040a03〕 |
| 種子 | bīja | the functional differentiations in the root consciousness able to give rise to their own results; the seeds within consciousness, not the consciousness that holds the seeds 〔0040a09〕 |
| 展轉力 | — | the mutual helping force of the eight present consciousnesses and their associated seeing-and-image parts 〔0040a13〕 |
| 分別 | vikalpa | the present consciousnesses etc., false-discrimination by nature; many in kind, hence "the various" 〔0040a15〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the mechanism of seed-and-present-activity giving rise to discrimination; similes are sparse. The rhetoric lies in the reduplications "so-and-so (如是如是)" and "the various (彼彼)" — "showing the transformed seeds are many, it repeats 'so' (顯變種多，重言『如是』)" 〔T31n1585 0040a12〕; "'discrimination' is many in kind, hence it says 'the various' (『分別』類多，故言『彼彼』)" 〔T31n1585 0040a16〕: the reduplications show the seeds transformed are measureless and the discriminations produced measureless, all by the mutual turning within consciousness, not faced upon one external object.
7 · Cross-readings (互讀)
- 三十頌 v.17: consciousness-transformation · Consciousness-Only-without-object — this verse answers its first difficulty (without external conditions, how do discriminations arise).
- 三十頌 v.2: the first transformer · retribution · all-seeds — this verse's "all-seed consciousness" is another name for the first transformer, the ālaya (holding all seeds).
- 三十頌 v.19: karma · the two-grasping energies · birth-and-death continuity — this verse (the arising of discrimination) pairs with the next (the continuity of birth-and-death), both stating the seed-and-present-activity cycle within consciousness.
- 百法明門論: mind-dharmas · seeds — this verse's all-seeds are the functional differentiations on which the mind-dharmas rest.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 18 〔T31n1586 0061a06–07〕.
- 成唯識論 T1585 (commentary backbone · fasc. 7): 論曰「一切種識」〔0040a03–05〕 · the two words "seed-consciousness" 〔0040a08–10〕 · "so-and-so transforms" 〔0040a10–12〕 · the mutual force · the various discriminations 〔0040a13–16〕 · answering the difficulty · no external condition 〔0040a16–19〕 · the extended four-condition analysis · discrimination arising through internal consciousnesses as conditions for one another 〔0040a20–0043a08〕.
- 窺基《成唯識論述記》 T1830: gloss on all-seeds · the mutual force · the four conditions (fasc. 7); verse commentary 〔T43n1830 0494c07–0514c06〕.
- Paramārtha 《轉識論》 T1587: no verse-by-verse corresponding passage for this verse (his two-energies sense is anchored to v.19).