唯識三十頌 偈十九 業·二取習氣·生死相續
沒有外境，生死靠什麼接下去？兩種習氣，前盡後生。
上一首答了第一難（分別何以生），這一首答更重的第二難：「雖有內識而無外緣，由何有情生死相續？」——死的時候身心整個壞了，下一生憑什麼接得上？答：渡這道斷口的橋，也在識內，是兩種習氣。
「由諸業習氣」——福·非福·不動的思業熏本識成種，招異熟、定趣別（增上緣）；「二取習氣俱」——能取所取所熏的種，親生異熟果心（因緣）。兩種「俱」：業是疎緣定方向、二取是親緣給內容，互助。「前異熟既盡，復生餘異熟」——這一生果報受用盡，二取種即生下一生果報，如薪盡火傳，前盡後生。
《成唯識論》收得斬截：「由斯生死輪轉無窮，何假外緣方得相續？……生死輪迴皆不離識。」輪迴的整套機括（定方向的業·給內容的二取·前盡後生的異熟）全在識內，不假外緣；論主更總攝為三習氣（名言·我執·有支）。
合前偈：一世之內分別怎麼生（橫）、世世之間生死怎麼續（竪）——兩面都不靠外境，全是本識習氣自相續。唯識無境因此非斷滅：境雖無，因果不壞、輪迴不斷，只是那條繩從頭到尾在識裡牽著。
Without an external object, by what does birth-and-death carry on? Two energies, prior exhausted, later arising.
The last verse answered the first difficulty (how discrimination arises); this answers the heavier second: "even with inner consciousness but no external condition, by what does the birth-and-death of beings continue?" — at death this life's body-and-mind wholly perishes; by what does the next join on? The bridge that crosses this break is also within consciousness — the two energies. "From the karmic energies" — the meritorious·non-meritorious·imperturbable volitional karma perfumes the root consciousness into seed, summoning retribution and fixing the destiny-class (the dominant condition); "the two-grasping energies together" — the seeds perfumed by the grasper-grasped division directly produce the retribution-mind (the causal condition). The two are "together": karma the distant condition fixing direction, the two graspings the intimate condition supplying content, mutually assisting. "The prior retribution exhausted, the remaining retribution arises" — this life's fruit used up, the two-grasping seeds produce the next, like fuel spent yet the fire passed on.
The CWL closes decisively: "by this birth-and-death turns endlessly; what need of an external condition to make it continue? … the round of birth-and-death is never apart from consciousness." The whole mechanism of the round (the karma that fixes direction, the two graspings that supply content, the retribution prior-exhausted-and-later-arising) is within consciousness; the commentator further gathers it into three energies (name-and-speech · self-grasping · existence-member).
Read with the last verse: within one life, how discrimination arises (horizontal); across lives, how birth-and-death continues (vertical) — both faces run on the energies within consciousness, not on external objects. Consciousness-Only-without-object is therefore no annihilationism: the object absent, yet cause-and-effect unbroken, the round unsevered — the cord drawn, end to end, within consciousness.
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 0061a10–11〕
由諸業習氣、二取習氣俱，
前異熟既盡，復生餘異熟。
偈十九釋第二難（唯識無境之難）：「雖有內識而無外緣，由何有情生死相續？」答曰——由業習氣（增上緣·招異熟）與二取習氣（因緣·親生異熟）俱，前一異熟果既盡，即復生後一異熟果，故生死輪轉無窮，不假外緣。 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『無外緣何以生死相續』。前偈答分別之生（橫），此偈答生死之續（竪）。
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
由諸業習氣、二取習氣俱， 前異熟既盡，復生餘異熟。
白話
上一首回答了第一個難（沒有外境，種種念頭從哪來）。這一首回答第二個難：『就算只有內識、沒有外境，那一個眾生的生死輪迴，又是靠什麼一世接一世續下去的？』
答案還是不靠外境，靠本識裡的兩種「習氣」（熏出來的功能種子）——
- 「由諸業習氣」：「業」指福業、非福業、不動業（也就是有漏的善、不善的思業）。造業當下就滅了，可它會「熏」本識，留下一股功能，這股功能就叫「業習氣」。它的作用是招異熟果（決定下一生投到哪一趣、是什麼總報），是「增上緣」。
- 「二取習氣俱」：「二取」是能取（見分）、所取（相分）那一套主客分別。它們熏在本識上的功能，叫「二取習氣」。它的作用是親生異熟果（直接提供下一生那個異熟果的心識內容），是「因緣」。這兩種習氣「俱」——一個疎緣、一個親緣，互相幫襯。
- 「前異熟既盡，復生餘異熟」：「異熟」就是業招來的果報身。前一個異熟果（這一生的總報）受用完了（既盡），二取習氣的種子就再生出「餘異熟」（下一生的果報）。一生接一生，前盡後生。
《成唯識論》收得明白：「由斯生死輪轉無窮，何假外緣方得相續？……由業、二取，生死輪迴皆不離識。」——靠這兩種習氣，生死就輪轉不盡，哪裡還需要一個外境來接續？整個輪迴，都不離識。
（《成唯識論》還把生死相續的習氣總攝為三種：名言習氣、我執習氣、有支習氣。本偈的「業·二取習氣」就攝在這三種的機括裡。）
（合上一首看：上一首講『一世之內，念頭怎麼生』（橫向）；這一首講『世世之間，生死怎麼續』（竪向）。橫竪兩面，都不靠外境，全是識內習氣自己轉。）
The verse
由諸業習氣、二取習氣俱， 前異熟既盡，復生餘異熟。
from the karmic energies and the two-grasping energies together, the prior retribution exhausted, the remaining retribution arises.
In plain words
The last verse answered the first difficulty (without external objects, where do the various thoughts come from). This verse answers the second: "Even with only inner consciousness and no external object, by what does a being's round of birth-and-death carry on, life after life?"
The answer, again, is not an external object but two "energies" (perfumed functional seeds) within the root consciousness —
- "From the karmic energies": "karma" means meritorious, non-meritorious, and imperturbable karma (that is, the contaminated wholesome and unwholesome volitional karma). The karma ceases the instant it arises, but it "perfumes" the root consciousness, leaving a function — this function is the "karmic energy." Its work is to summon the retribution-fruit (fixing which destiny the next life falls into, what its overall retribution is); it is the "dominant condition."
- "The two-grasping energies together": "the two graspings" are the whole grasper (seeing-part) and grasped (image-part) subject-object division. The function they perfume upon the root consciousness is the "two-grasping energy." Its work is to directly produce the retribution-fruit (supplying the very mind-content of that next-life retribution); it is the "causal condition." These two energies are "together" — one a distant condition, one an intimate condition, mutually assisting.
- "The prior retribution exhausted, the remaining retribution arises": "retribution" is the karma-summoned retribution-body. When the prior retribution-fruit (this life's overall retribution) is used up (exhausted), the two-grasping seeds again produce the "remaining retribution" (the next life's fruit). Life after life, prior exhausted, later arising.
The CWL closes plainly: "by this birth-and-death turns endlessly; what need of an external condition to make it continue? … by karma and the two graspings, the round of birth-and-death is never apart from consciousness." By these two energies, birth-and-death turns without end; what need of an external object to continue it? The whole round is never apart from consciousness.
(The CWL further gathers the energies of birth-and-death continuity into three: the name-and-speech energy, the self-grasping energy, the existence-member energy. This verse's "karmic·two-grasping energy" falls within the mechanism of these three.)
(Read with the last verse: the last states "within one life, how thoughts arise" (horizontal); this states "across lives, how birth-and-death continues" (vertical). Both faces, horizontal and vertical, run not on external objects but on the energies within consciousness turning of themselves.)
第二筆債：輪迴怎麼接
上一首還了第一筆債——沒有外境，種種分別照樣由識內種現循環生起。這一首要還第二筆，也是更重的一筆。《成唯識論》把難擺出來：「雖有內識而無外緣，由何有情生死相續？」——縱使只有內識、沒有外境，一個眾生的生死，憑什麼能一世接一世、相續不斷？
這一問比前一問更逼人。分別是一世之內的事，輪迴卻要跨越生與死的斷口。死的時候，這一生的身心整個壞了，下一生憑什麼接得上？若把外境、把一個獨立的『靈魂載體』都抽掉，輪迴豈不成了無橋可渡的兩岸？這一首就指出：渡這道斷口的橋，也在識內——是兩種習氣。
兩種習氣：一個定方向，一個給內容
《成唯識論》把生死相續拆成兩股習氣，分工極清。
業習氣——定方向（增上緣）。「諸業謂福、非福、不動，即有漏善、不善思業」（〔T31n1585 0043a12–13〕）。造業當下「無間即滅」，可它「熏本識，起自功能，即此功能，說為習氣」（〔0043a15–16〕）。業滅了，種子留下；這種子「展轉相續，至成熟時，招異熟果，此顯當果勝增上緣」（〔0043a17–18〕）。業習氣的活，是招異熟、定趣別——下一生投到哪一道、是什麼總報，由它決定。
二取習氣——給內容（因緣）。「相見、名色、心及心所、本末，彼取皆二取攝。彼所熏發，親能生彼本識上功能，名二取習氣」（〔0043a18–20〕）。能取所取那一套主客分別所熏的種，是親生異熟果心的因緣——它直接提供下一生那個果報心的內容。
兩種「俱」：「『俱』謂業種、二取種俱，是疎、親緣，互相助義。業招生顯，故頌先說」（〔0043a21–22〕）。業是疎緣（定方向）、二取是親緣（給內容），互相幫襯；本頌先標業習氣，是因為「業招生」這件事最顯。
前盡後生：薪盡火傳，皆不離識
於是「前異熟既盡，復生餘異熟」就清楚了。「『前異熟』者，謂前前生業異熟果；『餘異熟』者，謂後後生業異熟果」（〔T31n1585 0043a22–24〕）。這一生的果報身（前異熟）受用完了，二取習氣的種子就再生出下一生的果報（餘異熟）。前一個盡、後一個生，像薪盡而火傳，一段接一段，從不需要在兩段之間插一個外境。
《成唯識論》收束得斬截：「由斯生死輪轉無窮，何假外緣方得相續？……由業、二取，生死輪迴皆不離識，心、心所法為彼性故」（〔0043a27–b01〕）。輪迴的整個機括——定方向的業、給內容的二取、前盡後生的異熟——樣樣都在識內，沒有一處假借外緣。論主更把生死相續的習氣總攝為三：名言習氣、我執習氣、有支習氣（〔0043b02–b10〕），本偈的業·二取，正攝在這三種的機括裡。
合前一首看，這對偈把唯識無境的兩道難一併還清：一世之內，分別怎麼生（橫）；世世之間，生死怎麼續（竪）——橫竪兩面，都不靠外境，全是本識習氣自己相續。 唯識無境因此不是斷滅論：境雖無，因果不壞、輪迴不斷，只是這因果與輪迴的繩，從頭到尾都在識裡牽著。
The second debt: by what is the round rejoined
The last verse repaid the first debt — without an external object, the various discriminations still arise by the seed-and-present-activity cycle within consciousness. This verse repays the second, and heavier, debt. The CWL sets out the difficulty: "Even with inner consciousness but no external condition, by what does the birth-and-death of beings continue?" — even with only inner consciousness and no external object, by what can a being's birth-and-death carry on, life joined to life, unbroken?
This question presses harder than the first. Discrimination is a matter within one life; the round must cross the break of death-and-birth. At death, this life's body-and-mind wholly perishes; by what does the next life join on? If the external object, and any independent "soul-vehicle," are removed, would not the round become two shores with no bridge to cross? This verse points out: the bridge that crosses this break is also within consciousness — it is the two energies.
Two energies: one fixes the direction, one supplies the content
The CWL divides birth-and-death continuity into two energies, the labor sharply split.
The karmic energy — fixing the direction (the dominant condition). "Karma means the meritorious, non-meritorious, imperturbable — the contaminated wholesome and unwholesome volitional karma" (〔T31n1585 0043a12–13〕). The karma "ceases the instant it arises," yet it "perfumes the root consciousness, raising a function, and this function is called the energy" (〔0043a15–16〕). The karma is gone, the seed remains; this seed "in continuous succession, at maturity, summons the retribution-fruit, showing the fruit's superior dominant condition" (〔0043a17–18〕). The karmic energy's work is to summon retribution and fix the destiny-class — which path the next life falls into, what its overall retribution is, is fixed by it.
The two-grasping energy — supplying the content (the causal condition). "Seeing-and-image, name-and-form, mind-and-factors, root-and-branch — those graspings are all subsumed under the two graspings; what they perfume is directly able to produce a function upon the root consciousness, the two-grasping energy" (〔0043a18–20〕). The seeds perfumed by that grasper-grasped subject-object division are the direct cause of the next-life retribution-mind — they directly supply the content of that fruition-mind.
The two are "together": "'together' means the karmic seed and the two-grasping seed together, the distant and the intimate conditions, mutually assisting; karma's summoning of birth is manifest, hence the verse states it first" (〔0043a21–22〕). Karma is the distant condition (fixing direction), the two graspings the intimate condition (supplying content), mutually assisting; the root verse marks the karmic energy first because "karma's summoning of birth" is the most manifest.
Prior exhausted, later arising: fuel spent, fire passed on, never apart from consciousness
So "the prior retribution exhausted, the remaining retribution arises" becomes clear. "'Prior retribution' means the prior-life's karmic retribution-fruit; 'remaining retribution' means the later-life's karmic retribution-fruit" (〔T31n1585 0043a22–24〕). When this life's retribution-body (prior retribution) is used up, the two-grasping seeds produce the next life's fruit (remaining retribution). The prior exhausted, the later arising — like fuel spent yet the fire passed on, segment joined to segment, never needing an external object inserted between the segments.
The CWL closes decisively: "by this birth-and-death turns endlessly; what need of an external condition to make it continue? … by karma and the two graspings, the round of birth-and-death is never apart from consciousness, for mind and mental factors are its nature" (〔0043a27–b01〕). The whole mechanism of the round — the karma that fixes direction, the two graspings that supply content, the retribution prior-exhausted-and-later-arising — is all within consciousness, not one point borrowing an external condition. The commentator further gathers the energies of birth-and-death continuity into three: the name-and-speech energy, the self-grasping energy, the existence-member energy (〔0043b02–b10〕); this verse's karma·two-grasping falls within the mechanism of these three.
Read with the last verse, this pair repays both difficulties against Consciousness-Only-without-object at once: within one life, how discrimination arises (horizontal); across lives, how birth-and-death continues (vertical) — both faces, not on external objects, but on the energies within the root consciousness continuing of themselves. Consciousness-Only-without-object is therefore no annihilationism: the object is absent, yet cause-and-effect is unbroken, the round unsevered — only that the cord of this cause-and-effect and this round is drawn, from end to end, within consciousness.
考據Apparatus
本偈釋唯識無境之第二難：無外緣何以生死相續。答曰：業習氣（招異熟·增上緣）與二取習氣（親生異熟·因緣）俱，前異熟盡、復生餘異熟，生死輪轉皆不離識。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『無外緣何以生死相續』（偈十九）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 「雖有內識而無外緣，由何有情生死相續？」設問〔T31n1585 0043a09 前〕→ 業習氣·二取習氣俱·前異熟盡·復生餘異熟（卷七） |
偈十八答『分別何以生』（橫·一世之內），此偈答『生死何以續』（竪·世世之間）——俱以本識習氣相續答之，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） | 由諸業習氣、二取習氣俱，前異熟既盡，復生餘異熟。 | T31n1586 0061a10–11 |
| 成唯識論 T1585（揉頌） | 「由諸業習氣，二取習氣俱；前異熟既盡，復生餘異熟。」 | T31n1585 0043a10–11 |
| 真諦《轉識論》T1587 | 若宿業已盡更受別報，能安立生死。 | T31n1587 0063a01–02 |
義理平行所見：玄奘本頌與成唯識論揉頌唯標點小異（本頌「業習氣、二取習氣」一頓，揉頌「業習氣，二取習氣」一逗），文同。真諦《轉識論》明「宿業已盡更受別報，能安立生死」，與本偈「前異熟既盡，復生餘異熟」同明宿業盡後別受後報、生死由此相續，不待外緣。但兩論習氣分類不可等同：《轉識論》的「二種習氣」是煩惱中的相習氣、麁重習氣，且各具所分別、能分別二義〔T31n1587 0062c26–0063a10〕；本偈「二取習氣」則攝相見、名色、心心所等二取，後又明攝我執、名言二種習氣〔T31n1585 0043a18–20·0043b15–17〕。二者只在『識內習氣令生死相續』一層互為義理平行，不是同一術語或同一分類。
三、唯識義之釋據（眼）
（一） 諸業習氣——〔T31n1585 0043a12–17〕：
論曰：諸業謂福、非福、不動，即有漏善、不善思業。業之眷屬亦立業名，同招引、滿異熟果故。〔T31n1585 0043a12–14〕
此雖纔起，無間即滅，無義能招當異熟果，而熏本識，起自功能，即此功能，說為習氣……簡曾現業，故名習氣。〔T31n1585 0043a14–16〕
（二） 習氣招異熟——〔T31n1585 0043a17–18〕：
如是習氣，展轉相續，至成熟時，招異熟果，此顯當果勝增上緣。〔T31n1585 0043a17–18〕
（三） 二取習氣——〔T31n1585 0043a18–20〕：
相見、名色、心及心所、本末，彼取皆二取攝。彼所熏發，親能生彼本識上功能，名二取習氣。〔T31n1585 0043a18–20〕
（四） 「俱」·業種二取種互助——〔T31n1585 0043a21–22〕：
「俱」謂業種、二取種俱，是疎、親緣，互相助義。業招生顯，故頌先說。〔T31n1585 0043a21–22〕
（五） 前異熟·餘異熟——〔T31n1585 0043a22–24〕：
「前異熟」者，謂前前生業異熟果；「餘異熟」者，謂後後生業異熟果。〔T31n1585 0043a22–24〕
（六） 答難·生死皆不離識——〔T31n1585 0043a27–b01〕：
由斯生死輪轉無窮，何假外緣方得相續？此頌意說：由業、二取，生死輪迴皆不離識，心、心所法為彼性故。〔T31n1585 0043a27–b01〕
→ 生死相續有二習氣：業習氣（福·非福·不動 思業所熏，招異熟·勝增上緣，定其趣別）·二取習氣（相見·名色·心心所等二取所熏，親能生本識上功能·因緣，與異熟果心親因）。二者俱（疎·親緣互助），前一異熟既盡，二取種即復生後一異熟，故生死輪轉無窮，皆識內習氣相續，不假外緣。 → 承衍：本論 v.2–4（初能變·異熟·阿羅漢位捨）· v.18（一切種·分別生）· 攝大乘論（二取習氣·三習氣）。
四、諸家異釋（古德·標宗）
生死相續·三習氣（成唯識論·承本偈廣辯）——《成唯識論》於二取習氣外，更總攝生死相續之習氣為三：
復次，生死相續，由諸習氣。然諸習氣總有三種：一、名言習氣……二、我執習氣……〔T31n1585 0043b02–06〕
三、有支習氣……〔T31n1585 0043b10〕
→ 論主明生死相續所由之習氣有三：名言習氣（有為法各別親種）·我執習氣（虛妄執我我所種）·有支習氣（招三界異熟之善惡業種）。本偈「業·二取習氣」即攝於此三習氣之機（業≈有支·二取≈名言我執之所熏）。〔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 |
|---|---|---|
| 業習氣 | karma-vāsanā | 福·非福·不動思業所熏本識之功能；招異熟·勝增上緣〔0043a12〕 |
| 二取習氣 | grāhadvaya-vāsanā | 相見·名色·心心所等二取所熏；親能生本識上功能·因緣〔0043a20〕 |
| 異熟 | vipāka | 業所招之果報體；前異熟＝前前生果，餘異熟＝後後生果〔0043a23〕 |
| 習氣 | vāsanā | 業·取纔起即滅而熏本識所成之功能；簡曾現業故名習氣〔0043a16〕 |
六、譬喻·修辭
本偈明生死相續之機，喻較疏。修辭在「前異熟」「餘異熟」之「前後」對舉——前異熟果受用盡時，二取種復別生餘異熟果，如薪盡火傳、相續不斷；論主以「業招生顯，故頌先說」釋本頌何以業習氣先標、二取習氣後出之次第。
七、互讀
- 三十頌 v.17：識轉變·唯識無境——本偈正釋其第二難（無外緣何以生死相續）。
- 三十頌 v.18：一切種·展轉力·分別生——本偈（生死之續·竪）與前偈（分別之生·橫）成對。
- 三十頌 v.2–4：初能變·異熟·恒轉如瀑流·阿羅漢位捨——本偈異熟相續即阿賴耶為異熟識之相續義（至阿羅漢位方捨）。
- 攝大乘論：所知依·二取習氣·三習氣——本偈習氣相續之廣本。
八、校本定位
- 玄奘 T1586（底本）：偈十九〔T31n1586 0061a10–11〕。
- 成唯識論 T1585（釋論骨幹·卷七）：論曰諸業習氣〔0043a12–17〕· 習氣招異熟〔0043a17–18〕· 二取習氣〔0043a18–20〕· 「俱」〔0043a21–22〕· 前餘異熟〔0043a22–24〕· 答難生死不離識〔0043a27–b01〕· 三習氣〔0043b02–b10〕。
- 真諦《轉識論》T1587（古漢義理平行）：宿業盡更受別報·安立生死〔0063a01–02〕· 二種煩惱習氣（相·麁重；各具所分別、能分別二義）〔0062c26–0063a10〕。
- 窺基《成唯識論述記》T1830：業·二取習氣·三習氣·異熟相續之疏（卷七）；本頌疏釋〔T43n1830 0514c16–0539c10〕。
This verse answers the second difficulty against Consciousness-Only-without-object: without external conditions, how does the birth-and-death of beings continue? Answer: the karmic energy (the dominant condition · summoning retribution) and the two-grasping energy (the causal condition · directly producing retribution) together — the prior retribution exhausted, the remaining retribution arises, and birth-and-death turns endlessly, never apart from consciousness. 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 does birth-and-death continue" (verse 19). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | "雖有內識而無外緣，由何有情生死相續？" the question 〔before T31n1585 0043a09〕 → karmic energy · two-grasping energy together · prior retribution exhausted · the remaining retribution arises (fasc. 7) |
Verse 18 answers "how discriminations arise" (horizontal · within one life); this verse answers "how birth-and-death continues" (vertical · across lives) — both answered by the continuity of the energies within the root 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) | 由諸業習氣、二取習氣俱，前異熟既盡，復生餘異熟。 | T31n1586 0061a10–11 |
| 成唯識論 T1585 (redacted verse) | 「由諸業習氣，二取習氣俱；前異熟既盡，復生餘異熟。」 | T31n1585 0043a10–11 |
| Paramārtha 《轉識論》 T1587 | 若宿業已盡更受別報，能安立生死。 | T31n1587 0063a01–02 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction differ only in punctuation (root "業習氣、二取習氣" one enumeration-mark, redaction "業習氣，二取習氣" one comma), the wording identical. Paramārtha's 《轉識論》 states that, when past karma is exhausted, another retribution is received and birth-and-death is thereby established; this parallels the verse's "the prior retribution exhausted, another retribution arises" and likewise locates continuity without an external condition. The taxonomies of energy, however, are not identical. The 《轉識論》's "two kinds of energy" are the afflictive energies of appearance and coarse-heaviness, each analyzed through discriminated and discriminating aspects 〔T31n1587 0062c26–0063a10〕. This verse's "two-grasping energy" includes seeing-and-image, name-and-form, mind-and-mental-factors, and is later identified with self-grasping and name-and-speech energies 〔T31n1585 0043a18–20·0043b15–17〕. They are thematic parallels only at the level of consciousness-internal energies sustaining birth-and-death, not the same term or category.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The karmic energies — 〔T31n1585 0043a12–17〕:
論曰：諸業謂福、非福、不動，即有漏善、不善思業。業之眷屬亦立業名，同招引、滿異熟果故。〔T31n1585 0043a12–14〕
此雖纔起，無間即滅，無義能招當異熟果，而熏本識，起自功能，即此功能，說為習氣……簡曾現業，故名習氣。〔T31n1585 0043a14–16〕
(ii) The energy summons retribution — 〔T31n1585 0043a17–18〕:
如是習氣，展轉相續，至成熟時，招異熟果，此顯當果勝增上緣。〔T31n1585 0043a17–18〕
(iii) The two-grasping energy — 〔T31n1585 0043a18–20〕:
相見、名色、心及心所、本末，彼取皆二取攝。彼所熏發，親能生彼本識上功能，名二取習氣。〔T31n1585 0043a18–20〕
(iv) "Together" · karmic-seed and two-grasping-seed mutually assisting — 〔T31n1585 0043a21–22〕:
「俱」謂業種、二取種俱，是疎、親緣，互相助義。業招生顯，故頌先說。〔T31n1585 0043a21–22〕
(v) The prior retribution · the remaining retribution — 〔T31n1585 0043a22–24〕:
「前異熟」者，謂前前生業異熟果；「餘異熟」者，謂後後生業異熟果。〔T31n1585 0043a22–24〕
(vi) Answering the difficulty · birth-and-death never apart from consciousness — 〔T31n1585 0043a27–b01〕:
由斯生死輪轉無窮，何假外緣方得相續？此頌意說：由業、二取，生死輪迴皆不離識，心、心所法為彼性故。〔T31n1585 0043a27–b01〕
→ Birth-and-death continuity has two energies: the karmic energy (perfumed by the volitional karma of the meritorious·non-meritorious·imperturbable, summoning retribution · the dominant condition, fixing the destiny-class) · the two-grasping energy (perfumed by the two-graspings of seeing-and-image · name-and-form · mind-and-factors etc., directly able to produce a function upon the root consciousness · the causal condition, the direct cause of the retribution-mind). The two are "together" (the distant and the intimate conditions mutually assisting); the prior retribution exhausted, the two-grasping seeds further produce the later retribution, so birth-and-death turns endlessly, all by the continuity of the energies within consciousness, not awaiting an external condition. → Further connections: this treatise vv.2–4 (the first transformer · retribution · relinquished at the arhat stage) · v.18 (all-seeds · the arising of discrimination) · the Mahāyānasaṃgraha (the two-grasping energy · the three energies).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
Birth-and-death continuity · the three energies (CWL · extending this verse's exposition) — beyond the two-grasping energy, the CWL gathers the energies of birth-and-death continuity into three:
復次，生死相續，由諸習氣。然諸習氣總有三種：一、名言習氣……二、我執習氣……〔T31n1585 0043b02–06〕
三、有支習氣……〔T31n1585 0043b10〕
→ The commentator states three energies underlying birth-and-death continuity: the name-and-speech energy (the distinct direct seeds of conditioned dharmas) · the self-grasping energy (the seeds of falsely grasping self and what-belongs-to-self) · the existence-member energy (the wholesome-and-unwholesome karmic seeds summoning the three-realm retribution). This verse's "karmic·two-grasping energy" falls within the mechanism of these three (karma ≈ existence-member · two-grasping ≈ what the name-and-speech and self-grasping perfume). 〔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 |
|---|---|---|
| 業習氣 | karma-vāsanā | the function perfumed upon the root consciousness by the meritorious·non-meritorious·imperturbable volitional karma; summoning retribution · the dominant condition 〔0043a12〕 |
| 二取習氣 | grāhadvaya-vāsanā | perfumed by the two-graspings of seeing-and-image · name-and-form · mind-and-factors; directly able to produce a function upon the root consciousness · the causal condition 〔0043a20〕 |
| 異熟 | vipāka | the retribution-body summoned by karma; prior retribution = the prior-life's fruit, remaining retribution = the later-life's fruit 〔0043a23〕 |
| 習氣 | vāsanā | the function formed by karma and grasping perfuming the root consciousness on arising-and-instantly-ceasing; distinguished from past manifest karma, hence "energy" 〔0043a16〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the mechanism of birth-and-death continuity; similes are sparse. The rhetoric lies in the "prior·remaining" pairing of "prior retribution" and "remaining retribution" — when the prior retribution-fruit's enjoyment is exhausted, the two-grasping seeds further produce the remaining retribution-fruit, like fuel exhausted yet the fire passed on, continuous and unbroken; the commentator explains why the root verse marks the karmic energy first and the two-grasping energy after with "karma's summoning of birth is manifest, hence the verse states it first."
7 · Cross-readings (互讀)
- 三十頌 v.17: consciousness-transformation · Consciousness-Only-without-object — this verse answers its second difficulty (without external conditions, how birth-and-death continues).
- 三十頌 v.18: all-seeds · the mutual force · the arising of discrimination — this verse (the continuity of birth-and-death · vertical) pairs with the previous (the arising of discrimination · horizontal).
- 三十頌 v.2–4: the first transformer · retribution · "ever-turning like a torrent" · relinquished at the arhat stage — this verse's retribution-continuity is the continuity of the ālaya as retribution-consciousness (relinquished only at the arhat stage).
- 攝大乘論 (Mahāyānasaṃgraha): the basis-of-the-knowable · the two-grasping energy · the three energies — the fuller root of this verse's energy-continuity.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 19 〔T31n1586 0061a10–11〕.
- 成唯識論 T1585 (commentary backbone · fasc. 7): 論曰 the karmic energies 〔0043a12–17〕 · the energy summons retribution 〔0043a17–18〕 · the two-grasping energy 〔0043a18–20〕 · "together" 〔0043a21–22〕 · prior and remaining retribution 〔0043a22–24〕 · answering the difficulty · birth-and-death not apart from consciousness 〔0043a27–b01〕 · the three energies 〔0043b02–b10〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): past karma exhausted, another retribution received · birth-and-death established 〔0063a01–02〕 · two afflictive energies (appearance · coarse-heaviness; each with discriminated and discriminating aspects) 〔0062c26–0063a10〕.
- 窺基《成唯識論述記》 T1830: gloss on karma · the two-grasping energy · the three energies · retribution-continuity (fasc. 7); verse commentary 〔T43n1830 0514c16–0539c10〕.