瑜伽師地論 意地 · 死生（內分死生流轉）
意地以一期生死，演八識的流轉論。五事靜態立識，死生動態演識。
一句話：死生之際，那「持身、結生、異熟、含藏一切種子」而相續不斷的，正是第八阿賴耶識；驅動其受生的，是末那的恒行我愛。
三個眼目
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阿賴耶識結生相續：受生至「父母精血和合一段」處，「一切種子、異熟所攝、執受所依阿賴耶識和合依託」，即「識已住，結生相續，名羯羅藍位」。死生同時如秤兩頭、識從心處最後捨、執受故色不爛壞——阿賴耶「結生·執受·異熟·一切種子」四義的經本證成（扣攝決擇八相·成唯識論 阿賴耶三相）。
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我愛驅動流轉：臨終「謂我當無，便愛自身，由此建立中有、生報」——末那恒行我愛在死生處現形，是輪迴的發動機。聖者為證：預流一來「制而不著」、不還「不復現行」；我愛的繫脫即流轉的繫脫。
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種子新熏與轉依：種子無始相續（本有），「由淨不淨業差別熏發，望數數取異熟果，說彼為新」（新熏）——本新之源。種子異名明列「阿賴耶」；煩惱種＝麁重隨眠＝苦（行苦）。流轉盡頭已埋：般涅槃「轉捨染污法種子所依」＝轉依。
附·指引
攝決擇八相證阿賴耶（結生·執受·命終識）〔T1579 0579a+〕·成唯識論 阿賴耶三相與種子六義〔T1585 卷3〕·入胎經（中有受生所本）。義理開講見義疏。
The Stage of the Mental, by one span of birth-and-death, performs the theory of the flux of the eight consciousnesses. The five items posit the consciousnesses statically; death and birth performs them dynamically.
In one line: At the juncture of death and birth, that which "sustains the body, reconnects rebirth, is maturational, and holds in store all seeds" while continuing on unbroken is precisely the eighth, the store consciousness; and what drives it to receive birth is the ever-active self-love of the manas.
Three Points of the Eye
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The store consciousness's rebirth-reconnection and continuity: at the point where "the father's and mother's semen-and-blood unite into a single mass," the store consciousness — which is all-seeds, subsumed under maturation, and the basis of appropriation — unites and takes reliance upon it; that is, "the consciousness has come to rest, reconnecting rebirth, named the kalala position." Death and birth simultaneous, like the two ends of a balance; the consciousness relinquished last at the region of the heart; the form not rotting because appropriated — this is the scriptural establishing of the ālaya's four senses of "rebirth-reconnection · appropriation · maturation · all-seeds" (fastening onto the Section on Ascertainment's eight characteristics and the Cheng Weishi Lun's three characteristics of the ālaya).
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Self-love drives the flux: at the end of life, "thinking 'I am about to be no more,' he then loves his own body; through this the intermediate existence and the requital in the [next] birth are established" — the manas's ever-active self-love shows itself at death and birth, the engine of transmigration. The noble ones stand as proof: the stream-enterer and once-returner "curb it so as not to cling to it," the non-returner "no longer active"; the bondage or release of self-love is the bondage or release of the flux.
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Newly-perfumed seeds and the transformation of the basis: the seed continues on from beginningless time (the innate), yet "through the differential perfuming by pure and impure karma, in view of its repeatedly taking up the maturational fruit, it is called 'new'" (the newly perfumed) — the source of the innate-and-new. The seed's other names plainly list "the store" (ālaya); the affliction-seed = coarse-heaviness = latent tendency = suffering (the suffering of conditioned formations). The flux's terminus is buried in advance: at parinirvāṇa, "relinquishing, by transformation, the basis of the seeds of defiled dharmas" = the transformation of the basis.
Appended · Guidance
The Section on Ascertainment's eight-characteristic proof of the ālaya (rebirth-reconnection · appropriation · the consciousness at dying) 〔T1579 0579a+〕 · the Cheng Weishi Lun's three characteristics of the ālaya and six senses of the seed 〔T1585 fasc. 3〕 · the Sūtra on Entering the Womb (the ground for the intermediate existence's receiving of birth). For the doctrinal exposition, see the Exposition.
云何死？謂由壽量極故，而便致死。此復三種。謂壽盡故，福盡故，不避不平等故。當知亦是時非時死。或由善心，或不善心，或無記心。云何壽盡故死？猶如有一，隨感壽量滿盡故死，此名時死。云何福盡故死？猶如有一，資具闕故死。云何不避不平等故死？如世尊說：九因九緣，未盡壽量而死。何等為九？謂食無度量，食所不宜，不消復食，生而不吐，熟而持之，不近醫藥，不知於己若損若益，非時、非量行非梵行，此名非時死。云何善心死？猶如有一，將命終時，自憶先時所習善法；或復由他令彼憶念。由此因緣，爾時信等善法現行於心，乃至麁想現行。若細想行時，善心即捨，唯住無記心。所以者何？彼於爾時，於曾習善亦不能憶，他亦不能令彼憶念。云何不善心死？猶如有一，命將欲終，自憶先時串習惡法；或復由他令彼憶念。彼於爾時，貪瞋等俱諸不善法現行於心，乃至麁、細等想現行，如前善說。又善心死時，安樂而死；將欲終時，無極苦受逼迫於身。惡心死時，苦惱而死；將命終時，極重苦受逼迫於身。又善心死者，見不亂色相。不善心死者，見亂色相。云何無記心死？謂行善不善者，或不行者，將命終時，自不能憶，無他令憶。爾時非善心非不善心死。既非安樂死，亦非苦惱死。又行善不善補特伽羅，將命終時，或自然憶先所習善及與不善，或他令憶。彼於爾時，於多曾習力最強者，其心偏記，餘悉皆忘。若俱平等曾串習者，彼於爾時，隨初自憶，或他令憶，唯此不捨，不起餘心。彼於爾時，由二種因增上力故，而便命終。謂樂著戲論因增上力，及淨不淨業因增上力。受盡先業所引果已，若行不善業者，當於爾時，受先所作諸不善業所得不愛果之前相，猶如夢中見無量種變怪色相。依此相故，薄伽梵說：若有先作惡不善業及增長已，彼於爾時，如日後分，或山山峯影等懸覆、遍覆、極覆。當知如是補特伽羅從明趣闇。若先受盡不善業果而修善者，與上相違。當知如是補特伽羅從闇趣明。此中差別者，將命終時，猶如夢中見無量種非變怪色可意相生。若作上品不善業者，彼由見斯變怪相故，流汗毛竪，手足紛亂，遂失便穢，捫摸虛空，翻睛咀沫。彼於爾時，有如是等變怪相生。若造中品不善業者，彼於爾時，變怪之相或有或無，設有不具。又諸眾生將命終時，乃至未到惛昧想位，長時所習我愛現行。由此力故，謂我當無，便愛自身。由此建立中有、生報。若預流果及一來果，爾時我愛亦復現行。然此預流及一來果，於此我愛，由智慧力數數推求，制而不著。猶壯丈夫與羸劣者共相捔力，能制伏之。當知此中道理亦爾。若不還果，爾時我愛不復現行。又解肢節，除天、那落迦，所餘生處一切皆有。此復二種。一、重，二、輕。重謂作惡業者，輕謂作善業者。北拘盧洲一切皆輕。又色界沒時，皆具諸根。欲界沒時、隨所有根，或具、不具。又清淨解脫死者，名調善死。不清淨不解脫死者，名不調善死。又將終時，作惡業者，識於所依從上分捨。即從上分冷觸隨起，如此漸捨乃至心處。造善業者，識於所依從下分捨。即從下分冷觸隨起，如此漸捨乃至心處。當知後識唯心處捨。從此冷觸遍滿所依。云何生？由我愛無間已生故，無始樂著戲論因已熏習故，淨不淨業因已熏習故。彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。死生同時，如秤兩頭，低昂時等。而此中有必具諸根。造惡業者所得中有，如黑羺光、或陰闇夜。作善業者所得中有，如白衣光、或晴明夜。又此中有是極清淨天眼所行。彼於爾時，先我愛類不復現行，識已住故。然於境界起戲論愛，隨所當生，即彼形類中有而生。又中有眼猶如天眼，無有障礙，唯至生處。所趣無礙，如得神通，亦唯至生處。又由此眼，見己同類中有有情、及見自身當所生處。又造惡業者，眼視下淨，伏面而行；往天趣者上；往人趣者傍。又此中有，若未得生緣，極七日住。有得生緣，即不決定。若極七日未得生緣，死而復生，極七日住。如是展轉未得生緣，乃至七七日住，自此已後，決得生緣。又此中有，七日死已，或即於此類生。若由餘業可轉中有種子轉者，便於餘類中生。又此中有，有種種名。或名中有，在死生二有中間生故。或名健達縛，尋香行故，香所資故。或名意行，以意為依，往生處故。此說身往，非心緣往。或名趣生，對生有起故。當知中有除無色界一切生處。又造惡業者，謂屠羊雞猪等，隨其一類，由住不律儀眾同分故，作感那落迦惡不善業及增長已。彼於爾時，猶如夢中，自於彼業所得生處，還見如是種類有情及屠羊等事。由先所習，喜樂馳趣，即於生處境色所礙，中有遂滅，生有續起。彼將沒時，如先死有，見紛亂色。如是乃至生滅道理，如前應知。又彼生時，唯是化生，六處具足。復起是心，而往趣之。謂我與彼嬉戲受樂，習諸伎藝。彼於爾時顛倒，謂造種種事業，及觸冷熱。若離妄見，如是相貌尚無趣欲，何況往彼。若不往彼，便不應生。如於那落迦如是，於餘似那落迦鬼趣中生，當知亦爾，如癭鬼等。又於餘鬼、傍生、人等，及欲、色界天眾同分中將受生時，於當生處，見己同類可意有情，由此於彼起其欣欲，即往生處，便被拘礙。死生道理，如前應知。又由三處現前，得入母胎。一、其母調適，而復值時；二、父母和合，俱起愛染；三、健達縛正現在前。復無三種障礙。謂產處過患所作，種子過患所作，宿業過患所作。云何產處過患？謂若產處為風熱癊之所逼迫；或於其中有麻麥果；或復其門如車螺形，有形有曲，有穢有濁。如是等類，產處過患應知。云何種子過患？謂父出不淨非母，或母非父，或俱不出；或父精朽爛，或母，或俱。如是等類，種子過患應知。云何宿業過患？謂或父或母不作、不增長感子之業，或復俱無。或彼有情不作、不增長感父母業。或彼父母作及增長感餘子業。或彼有情作及增長感餘父母業。或感大宗葉業。或感非大宗葉業。如是等類，宿業過患應知。若無如是三種過患，三處現前，得入母胎。彼即於中有處，自見與己同類有情為嬉戲等。於所生處起希趣欲。彼於爾時，見其父母共行邪行所出精血而起顛倒。起顛倒者，謂見父母為邪行時，不謂父母行此邪行，乃起倒覺、見己自行。見自行已，便起貪愛。若當欲為女，彼即於父便起會貪；若當欲為男，彼即於母起貪亦爾。乃往逼趣。若女於母，欲其遠去；若男於父，心亦復爾。生此欲已，或唯見男，或唯見女。如如漸近彼之處所，如是如是漸漸不見父母餘分，唯見男女根門。即於此處便被拘礙。死生道理，如是應知。若薄福者，當生下賤家。彼於死時及入胎時，便聞種種紛亂之聲，及自妄見入於叢林、竹𥯤、蘆𥭳等中。若多福者，當生尊貴家。彼於爾時，便自聞有寂靜美妙可意音聲，及自妄見昇宮殿等可意相現。爾時父母貪愛俱極，最後決定各出一滴濃厚精血。二滴和合住母胎中，合為一段。猶如熟乳凝結之時。當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。云何和合依託？謂此所出濃厚精血合成一段，與顛倒緣中有俱滅。與滅同時，即由一切種子識功能力故，有餘微細根及大種和合而生，及餘有根同分精血和合摶生。於此時中，說識已住結生相續。即此名為羯羅藍位。此羯羅藍中，有諸根大種、唯與身根及根所依處大種俱生。即由此身根俱生諸根大種力故，眼等諸根次第當生。又由此身根俱生根所依處大種力故，諸根依處次第當生。由彼諸根及所依處具足生故，名得圓滿依止成就。又此羯羅藍色，與心心所安危共同，故名依託。由心心所依託力故，色不爛壞；色損益故，彼亦損益；是故說彼安危共同。又此羯羅藍識最初託處，即名肉心。如是識於此處最初託，即從此處最後捨。
卷第2
復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。不般涅槃法者，便闕三種菩提種子。隨所生處，自體之中，餘體種子皆悉隨逐。是故欲界自體中，亦有色、無色界一切種子。如是色界自體中，亦有欲、無色界一切種子。無色界自體中，亦有欲、色界一切種子。又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。如是增長，乃至依止圓滿應知。此中由地界故，依止造色漸漸增廣。由水界故，攝持不散。由火界故，成熟堅鞕。由無潤故，由風界故，分別肢節各安其所。又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。又諸凡夫，於自體上計我、我所，及起我慢。一切聖者，觀唯是苦。又處胎分中，有自性受，不苦不樂，依識增長。唯此性受，異熟所攝。餘一切受，或異熟所生，或境界緣生。又苦受、樂受，或於一時從緣現起，或時不起。又種子體，無始時來相續不絕。性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。若果已生，說此種子為已受果。由此道理，生死流轉相續不絕，乃至未般涅槃。又諸種子未與果者，或順生受，或順後受。雖經百千劫，從自種子一切自體復圓滿生。雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。所餘自體種子未與果故，不名已受果。又諸種子，即於此身中應受異熟，緣差不受。順不定受攝故。然此種子亦唯住此位。是故一一自體中，皆有一切自體種子。若於一處有染欲，即說一切處有染欲。若於一處得離欲，即說於一切處得離欲。又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。若信等善法品所攝種子，不名麁重，亦非隨眠。何以故？由此法生時，所依自體唯有堪能，非不堪能。是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。又諸種子，乃有多種差別之名。所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。如是等類，差別應知。又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。於一切善、無記法種子，轉令緣闕，轉得內緣自在。又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。從此已後、復經四日方乃出生。如薄伽梵於入胎經廣說。此說極滿足者，或經九月、或復過此。若唯經八月，此名圓滿，非極圓滿。若經七月、六月，不名圓滿，或復缺減。又此胎藏六處位中，由母所食生麁津味而得資長。於羯羅藍等微細位中，由微細津味資長應知。復次，此之胎藏，八位差別。何等為八？謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。若已結凝，箭內仍稀，名羯羅藍。若表裏如酪，未至肉位，名遏部曇。若已成肉，仍極柔軟，名閉尸。若已堅厚，稍堪摩觸，名為鍵南。即此肉摶增長，支分相現，名鉢羅賒佉。從此以後，髮毛爪現，即名此位。從此以後，眼等根生，名為根位。從此以後，彼所依處分明顯現，名為形位。又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。又母習近極寒室等，令彼胎藏極白色生。又由其母多噉熱食，令彼胎藏極赤色生。皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。又彼胎藏，若當為女，於母左脇，倚脊向腹而住。若當為男，於母右脇，倚腹向脊而住。又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時，名正生位。生後漸次觸生分觸，所謂眼觸乃至意觸。次復隨墮施設事中，所謂隨學世事言說。次復耽著家室，謂長大種類故，諸根成就故。次造諸業，謂起世間工巧業處。次復受用境界，所謂色等若可愛、不可愛。受此苦樂，謂由先業因，或由現在緣。隨緣所牽，或往五趣，或向涅槃。又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。初謂父母精血所引。次彼生已，知其所欲，方求飲食而用資長。次常隨逐，專志守護，不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故，諸根成就故，此復於餘，此復於餘。如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。若從他聞音，及內正思惟，由如是故，方得漏盡。如是句義甚為難悟。謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。如是略說內分死生已。
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.
內分死生流轉：死（三死·三心死）·生（中有·入胎·和合依託·阿賴耶識結生相續）·一切種子識自體·胎藏八位。名相留舊。
甲一、云何死（三死·三心死·臨終相）
什麼是死？由壽量到了極處而致死。死有三種：壽盡而死、福盡而死、不避不平等而死；也就是「時死」與「非時死」。死時的心，或是善心、或是不善心、或是無記心。
壽盡故死：隨所感得的壽量滿盡而死，這叫「時死」。福盡故死：如有人資具闕乏而死。不避不平等故死：如世尊說「九因九緣，未盡壽量而死」——九者：食無度量、食所不宜、不消化又再食、生食不吐、熟食卻停滯、不近醫藥、不知自身的損益、非時行非梵行、非量行非梵行；這叫「非時死」。
善心死：將命終時，自己憶起先前所習的善法，或由他人提醒令其憶念；由此因緣，信等善法現行於心，直到「麁想」還在時。等到「細想」現行，善心便捨，只住於無記心——因為那時對曾習的善已不能憶，他人也無法令其憶念。不善心死：將命終時憶起先前串習的惡法（或他人令憶），貪瞋等不善法現行於心，乃至麁細想現行，如善心死般類推。又：善心死時安樂而死，臨終無極苦受逼身；惡心死時苦惱而死，臨終有極重苦受逼身。善心死者見不亂的色相，不善心死者見亂的色相。無記心死：行善、行不善、或都不行者，臨終時自不能憶、他不令憶，那時非善非不善心而死，既非安樂死、亦非苦惱死。
又：行善不善的人，臨終或自然憶起、或他令憶先所習的善與不善；那時對「多曾習、力最強」者其心偏記，其餘都忘；若曾串習的兩者平等，則隨最初所憶（自憶或他令憶），只守此一不捨、不起餘心。那時由二種因的增上力而命終：一是「樂著戲論」因，二是「淨不淨業」因。
受盡先業所引的果之後，若是行不善業者，臨終便現起先所作不善業所得「不愛果」的前相，猶如夢中見種種變怪色相。依此相故，薄伽梵說：先作惡不善業而增長者，臨終如日後分，山峯之影懸覆、遍覆、極覆——這叫「從明趣闇」。反之，先受盡不善業果而修善者，臨終如夢中見種種非變怪、可意的色相——這叫「從闇趣明」。作上品不善業者，因見變怪相而流汗毛豎、手足紛亂、失禁、捫摸虛空、翻睛吐沫；作中品者，變怪相或有或無、有也不具。
又：眾生將命終、未到惛昧想位時，長時所習的「我愛」現行，由此力故起「謂我當無」之念，便愛著自身——由此建立中有與生報。預流果、一來果者臨終我愛仍現行，但以智慧力數數推求，制而不著。這就像強壯的丈夫與羸弱者角力，能把羸弱者制伏；這裡以智慧制伏我愛的道理也是如此。不還果者，我愛便不再現行。又「解肢節」之苦，除天趣、那落迦外，其餘生處都有，分重（作惡業者）、輕（作善業者）二種，北拘盧洲一切皆輕。色界歿時諸根皆具；欲界歿時隨所有根、或具或不具。清淨解脫而死名「調善死」，不清淨不解脫而死名「不調善死」。又：臨終時，作惡業者識從所依身的上分捨離，冷觸從上分隨起，漸捨乃至心處；造善業者識從下分捨，冷觸從下分隨起，漸捨乃至心處。最後一念識唯在「心處」捨，從此冷觸遍滿全身。
甲二、云何生（中有·入胎·和合依託·結生相續）
什麼是生？由「我愛」無間已生、無始「樂著戲論」因已熏習、「淨不淨業」因已熏習之故，那所依的身體由此二因的增上力，從自己的種子，就在此處生起中有；異熟也無間而生。死生同時，如秤的兩頭，一低一昂同時相等。而此中有必定諸根具足。造惡業者的中有，如黑羺（黑色胡羊）之光、或如陰闇夜；作善業者的中有，如白衣之光、或如晴明夜。此中有是極清淨天眼所能見的境界。
那時先前那一類「我愛」不再現行（因識已安住），然於境界起「戲論愛」，隨所當生，便成那形類的中有而生。中有的眼如天眼，無有障礙，唯能至所生處；所趣亦無礙，如得神通，唯至生處。由此眼能見同類中有有情、及見自身當生之處。造惡業者眼向下視、伏面而行；往天趣者面上、往人趣者面傍。此中有若還沒有得到出生的因緣，最多住七日；若已得到出生的因緣，住時長短就不一定。若滿七日仍未得到生緣，中有死後再生，又住七日；如此輾轉，乃至住滿七個七日（四十九日），此後必定得到生緣。中有每次七日死後，可能仍在原來那一類中生；若由其他業力使中有的種子轉變，便在另外一類中生。
中有有種種名：或名「中有」（在死有、生有二有的中間生起）；或名「健達縛」（尋香而行、以香為資）；或名「意行」（以意為依、往生處，是說身往，非心緣往）；或名「趣生」（對「生有」起故）。中有遍一切生處，唯除無色界。
造惡業者（如屠羊、雞、豬等住不律儀者）感那落迦惡業既增長，臨命終時猶如夢中，於彼業所得生處還見如是種類有情及屠羊等事；由先所習而喜樂馳趣，到生處被境色所礙，中有遂滅、生有續起；臨沒時如先前死有見紛亂色，乃至生滅的道理如前。生時唯是化生，六處具足。又起心欲往趣之，謂「我與彼嬉戲受樂、習諸伎藝」，那時顛倒，謂造種種事業、觸冷觸熱；若離此妄見，這般相貌尚且不會起趣欲，何況前往——若不往便不應生。如那落迦這樣，其餘似那落迦的鬼趣中生（如癭鬼等）也如此。又於餘鬼、傍生、人，及欲色界天的眾同分中將受生時，於當生處見己同類可意有情，由此起欣欲而往生處，便被拘礙——死生的道理如前。
又由「三處現前」得入母胎：一、其母身調適而又值受孕之時；二、父母和合、俱起愛染；三、健達縛（中有）正現在前。並且無「三種障礙」：產處過患、種子過患、宿業過患。產處過患：產處為風、熱、癊所逼迫；或其中有麻、麥之果（瘤類）；或門如車螺之形，有形、有曲、有穢、有濁。種子過患：父出精而母不出、或母出而父不出、或俱不出；或父精朽爛、或母、或俱。宿業過患：父或母未作未增長「感子之業」、或俱無；或彼有情未作未增長「感父母業」；或父母作及增長「感餘子業」；或彼有情作及增長「感餘父母業」；或感大宗葉業、或感非大宗葉業。若無此三過患而三處現前，即得入母胎。
入胎時，於中有處自見與己同類有情嬉戲等，於所生處起希趣欲；那時見父母行邪行所出的精血而起顛倒——所謂顛倒，是見父母行邪行時，不見其為父母之行，反起倒覺、見是自己在行。見自行已便起貪愛：若當為女，即於父起會貪；若當為男，即於母起貪；於是逼趣而往。若為女則欲母遠去，若為男則於父亦爾。生此欲已，或唯見男、或唯見女。漸近其處，便漸漸不見父母餘分，唯見男女根門，即於此處被拘礙——死生道理如是。薄福者當生下賤家，死時及入胎時聞種種紛亂之聲，自妄見入於叢林、竹葦、蘆荻之中；多福者當生尊貴家，那時自聞寂靜美妙可意的音聲，自妄見昇宮殿等可意之相。
那時父母貪愛俱極，最後各出一滴濃厚精血，二滴和合住於母胎、合為一段，猶如熟乳凝結之時。當於此處，「一切種子、異熟所攝、執受所依」的阿賴耶識和合依託。什麼是「和合依託」？這所出的濃厚精血合成一段，與顛倒緣的中有一同滅去；與滅同時，即由一切種子識的功能力，有微細諸根及大種和合而生，及其餘有根的同分精血和合摶生。於此時中，說「識已住」，結生相續，即名「羯羅藍位」。此羯羅藍中的諸根大種，唯與「身根」及身根所依處的大種俱生；由此身根俱生的諸根大種力，眼等諸根次第當生；由身根俱生的根所依處大種力，諸根的依處次第當生；諸根與依處具足生故，名「得圓滿依止成就」。又此羯羅藍色與「心、心所」安危共同，故名「依託」——由心心所依託之力，色不爛壞；色有損益，心心所亦隨損益；故說安危共同。此羯羅藍識最初所託之處，即名「肉心」；識於此處最初託，亦即從此處最後捨。
甲三、一切種子識（自體·種子新舊·異名·轉依）
這「一切種子識」，若是般涅槃法者，一切種子皆悉具足；若不般涅槃法者，便闕三種菩提（聲聞·獨覺·無上）的種子。隨所生之處，自體之中其餘自體的種子皆悉隨逐。所以，欲界自體中也有色界、無色界的一切種子；色界自體中也有欲界、無色界的一切種子；無色界自體中也有欲界、色界的一切種子。又羯羅藍漸增長時，名（心心所）與色平等增長、俱漸廣大，乃至依止圓滿。其中，由地界故，依止的造色漸漸增廣；由水界故，攝持而不散；由火界故，成熟而堅硬；又因其中沒有潤濕，由風界使肢節分開，各自安在其處。
又一切種子識，於生自體雖有淨不淨業因，然唯以「樂著戲論」為最勝因；於所生的族姓、色力、壽量、資具等果，則以淨不淨業為最勝因。又凡夫於自體上計我、我所、起我慢，一切聖者則觀此唯是苦。處胎分中有「自性受」，不苦不樂，依識增長，唯此性受是異熟所攝；其餘一切受，或異熟所生、或境界緣生；苦受樂受或一時從緣現起、或時不起。
種子體無始時來相續不絕；性雖無始即有，然由淨不淨業的差別熏發，望「數數取異熟果」而說它為「新」。若果已生，說此種子為「已受果」——由此道理，生死流轉相續不絕，乃至未般涅槃。又未與果的種子，或順生受、或順後受；縱然經過百千劫，一切自體仍各從自己的種子再次圓滿生起。其他果的生起也一定要由各自的種子；若到了壽量窮盡的邊際，那時這一自體的種子才名「已受果」。其餘自體的種子因為還沒有與果，所以不名「已受果」。又有種子於此身中本應受異熟，卻因所需的緣有欠缺而不受果；因為它屬於順不定受，所以這種子也只住在這個未定受果的位次。因此，在每一個自體中都有一切自體的種子：於一處有染欲即說一切處有染欲，於一處得離欲即說一切處得離欲。
又自體中的種子：若煩惱品所攝，名「麁重」、亦名「隨眠」；若異熟品及餘無記品所攝，唯名麁重、不名隨眠；若信等善法品所攝，不名麁重、亦非隨眠——因為善法生時，所依自體唯有堪能、非不堪能。所以一切所依自體，因麁重所隨、麁重所生、麁重自性，諸佛如來安立為「苦」，即由「行苦」故。又種子有多種異名：名界、名種姓、名自性、名因、名薩迦耶、名戲論、名阿賴耶、名取、名苦、名薩迦耶見所依止處、名我慢所依止處。又般涅槃時，已得轉依的清淨行者，轉捨一切染污法種子的所依，於一切善、無記法種子轉令緣闕，轉得「內緣自在」。
甲四、胎藏（八位·變異·出胎·四緣）
又於胎中，經三十八個七日，此胎藏一切支分皆悉具足；從此之後再經四日方乃出生（如薄伽梵於《入胎經》廣說）。此說的是極滿足者，或經九月、或過此；若唯經八月名「圓滿」而非「極圓滿」；若七月、六月則不名圓滿、或有缺減。胎藏六處位中由母所食的麁津味資長，於羯羅藍等微細位中由微細津味資長。
此胎藏有「八位」差別：羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。已結凝而箭內仍稀，名羯羅藍；表裏如酪、未至肉位，名遏部曇；已成肉而仍極柔軟，名閉尸；已堅厚、稍堪摩觸，名鍵南；此肉摶增長、支分相現，名鉢羅賒佉；其後髮毛爪現，即名此位；其後眼等根生，名根位；其後根所依處分明顯現，名形位。
又於胎藏中，或由先業力、或由其母不避不平等力所生的隨順風，令此胎藏的髮、色、皮及餘支分變異而生。髮變異而生：謂由先世所作能感此（惡果）的惡不善業，及由其母多習灰、鹽等味若飲若食，令此胎藏髮毛稀尠。色變異而生：謂由先業因（如前說），及由其母習近煖熱的現在緣故，令彼胎藏黑黯色生；又母習近極寒室等，令彼胎藏極白色生；又由其母多噉熱食，令彼胎藏極赤色生。皮變異而生：謂由宿業因（如前說），及由其母多習婬欲的現在緣故，令彼胎藏或癬、或疥、或癩等惡皮而生。支分變異而生：謂由先業因（如前說），及由其母多習馳走、跳躑威儀，及不避不平等的現在緣故，令彼胎藏諸根支分缺減而生。又此胎藏若當為女，於母左脇、倚脊向腹而住；若當為男，於母右脇、倚腹向脊而住。胎藏極成滿時，母不堪持此重胎，內風發而生大苦惱；業報所發的「生分風」起，令頭向下、足向上，胎衣纏裹而趣產門；正出時胎衣裂、分之兩腋，出產門時名「正生位」。
生後漸次觸「生分觸」，即眼觸乃至意觸；次墮入施設事中，隨學世事言說；次耽著家室（由長大、諸根成就）；次造諸業（起世間工巧業處）；次受用境界（色等可愛、不可愛），受此苦樂（由先業因或現在緣）；隨緣所牽，或往五趣、或向涅槃。又有情於同類自體生時，彼有情類對此有情作四種緣：第一，由種子所引，也就是由父母精血引生；第二，由食所資養，生下以後，照其所欲求取飲食，使他長大；第三，隨逐守護，常時專心跟隨保護，不令他起非時之行與不平等行；第四，令他隨學造作身語業，也就是教他學習世俗言說等事。由他長成其有情種類、諸根成就，這一有情又對其餘有情作同樣的四緣，其餘有情又再對更其餘者作四緣。如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂之法，乃至諸佛未證菩提。若從他聞音、及內正思惟，由此方得漏盡。此句義甚為難悟：「謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。」——以上是略說「內分死生」。
The inner cycle of death and birth in the flux of transmigration: death (the three deaths · the three minds at death) · birth (the intermediate existence · entering the womb · union and reliance · the store consciousness's rebirth-reconnection and continuity) · the intrinsic body of the all-seeds consciousness · the eight positions of the womb-embryo. The 漢 root text (Xuanzang, T30n1579) is kept as a de-emphasized visual anchor; the English below renders every word of it. Technical terms follow the old transliterations.
A.1 · What is Death? (The Three Deaths · The Three Minds at Death · The Signs at the End of Life)
云何死？謂由壽量極故，而便致死。此復三種。謂壽盡故，福盡故，不避不平等故。當知亦是時非時死。或由善心，或不善心，或無記心。
What is death? It is that, the measure of one's lifespan having reached its utmost, death then comes about. This is again of three kinds: death through the exhaustion of the lifespan, death through the exhaustion of merit, and death through not avoiding what is unequal. It should be known that these are likewise timely and untimely death. It may occur through a wholesome mind, or an unwholesome mind, or an indeterminate mind.
云何壽盡故死？猶如有一，隨感壽量滿盡故死，此名時死。云何福盡故死？猶如有一，資具闕故死。云何不避不平等故死？如世尊說：九因九緣，未盡壽量而死。何等為九？謂食無度量，食所不宜，不消復食，生而不吐，熟而持之，不近醫藥，不知於己若損若益，非時、非量行非梵行，此名非時死。
What is death through the exhaustion of the lifespan? It is as when someone dies because the measure of lifespan he has drawn down by his deeds has been fully spent — this is called timely death. What is death through the exhaustion of merit? It is as when someone dies through a lack of the requisites of life. What is death through not avoiding what is unequal? As the World-Honored One said: through nine causes and nine conditions one dies before the lifespan is spent. Which nine? They are: eating without measure; eating what is unsuitable; eating again before what was eaten is digested; not vomiting up what is raw [and undigested]; holding back what is [already] digested [and should be voided]; not resorting to physician and medicine; not knowing what harms or benefits oneself; and untimely, immoderate unchaste conduct [that is unchaste as to time and unchaste as to measure] — this is called untimely death.
云何善心死？猶如有一，將命終時，自憶先時所習善法；或復由他令彼憶念。由此因緣，爾時信等善法現行於心，乃至麁想現行。若細想行時，善心即捨，唯住無記心。所以者何？彼於爾時，於曾習善亦不能憶，他亦不能令彼憶念。
What is death through a wholesome mind? It is as when someone, as his life is about to end, remembers of himself the wholesome dharmas he had practiced in an earlier time; or else another causes him to call them to mind. Through this cause and condition, at that time wholesome dharmas such as trust become active in his mind, on down to while coarse ideation is still active. But when subtle ideation is active, the wholesome mind is then relinquished, and he abides only in an indeterminate mind. Why so? Because at that time he can no longer remember the wholesome he once practiced, and another too cannot cause him to call it to mind.
云何不善心死？猶如有一，命將欲終，自憶先時串習惡法；或復由他令彼憶念。彼於爾時，貪瞋等俱諸不善法現行於心，乃至麁、細等想現行，如前善說。又善心死時，安樂而死；將欲終時，無極苦受逼迫於身。惡心死時，苦惱而死；將命終時，極重苦受逼迫於身。又善心死者，見不亂色相。不善心死者，見亂色相。
What is death through an unwholesome mind? It is as when someone, as his life is about to end, remembers of himself the evil dharmas he had habitually practiced in an earlier time; or else another causes him to call them to mind. At that time, unwholesome dharmas conjoined with greed, hatred, and the rest become active in his mind, on down to while coarse and subtle ideation are active — to be understood as in the case of the wholesome stated before. Moreover, one who dies through a wholesome mind dies at ease; as his life is about to end, no extreme painful feeling presses upon his body. One who dies through an evil mind dies in anguish; as his life is about to end, an exceedingly heavy painful feeling presses upon his body. Furthermore, one who dies through a wholesome mind sees undisturbed appearances of form; one who dies through an unwholesome mind sees disturbed appearances of form.
云何無記心死？謂行善不善者，或不行者，將命終時，自不能憶，無他令憶。爾時非善心非不善心死。既非安樂死，亦非苦惱死。
What is death through an indeterminate mind? It is that one who practiced the wholesome or the unwholesome, or one who practiced neither, as his life is about to end, cannot remember of himself and has no one to cause him to remember. At that time he dies neither through a wholesome mind nor through an unwholesome mind. It is neither a death at ease nor a death in anguish.
又行善不善補特伽羅，將命終時，或自然憶先所習善及與不善，或他令憶。彼於爾時，於多曾習力最強者，其心偏記，餘悉皆忘。若俱平等曾串習者，彼於爾時，隨初自憶，或他令憶，唯此不捨，不起餘心。彼於爾時，由二種因增上力故，而便命終。謂樂著戲論因增上力，及淨不淨業因增上力。
Moreover, a person (pudgala) who practiced the wholesome and the unwholesome, as his life is about to end, either remembers of himself, spontaneously, the wholesome and the unwholesome he formerly practiced, or another causes him to remember. At that time, his mind favors and records the one that was practiced most and whose force is strongest, and the rest are all forgotten. But if the things habitually practiced are equally balanced, then at that time, following whichever he first remembers of himself or another causes him to remember, he holds only to this without relinquishing it and does not give rise to any other mind. At that time, through the dominant force of two kinds of cause, his life then ends: the dominant force of the cause that is delight in idle proliferation, and the dominant force of the cause that is pure and impure karma.
受盡先業所引果已，若行不善業者，當於爾時，受先所作諸不善業所得不愛果之前相，猶如夢中見無量種變怪色相。依此相故，薄伽梵說：若有先作惡不善業及增長已，彼於爾時，如日後分，或山山峯影等懸覆、遍覆、極覆。當知如是補特伽羅從明趣闇。若先受盡不善業果而修善者，與上相違。當知如是補特伽羅從闇趣明。此中差別者，將命終時，猶如夢中見無量種非變怪色可意相生。
Having exhausted the reception of the fruit drawn forth by former karma: if it is one who practiced unwholesome karma, then at that time he receives the foretokens of the unwished-for fruit obtained from the various unwholesome karmas he formerly did — as though, in a dream, he saw measureless kinds of monstrous appearances of form. On the ground of these signs, the Bhagavat said: if there be one who formerly did evil, unwholesome karma and has increased it, then at that time, as in the latter part of the day, the shadows of the mountains and mountain-peaks come suspended over him, cover him all over, and cover him utterly. It should be known that such a person goes from light toward darkness. If it is one who has exhausted the reception of the fruit of unwholesome karma and then cultivated the wholesome, the reverse of the above holds. It should be known that such a person goes from darkness toward light. The difference here is that, as his life is about to end, it is as though, in a dream, he saw measureless kinds of non-monstrous, agreeable appearances of form arise.
若作上品不善業者，彼由見斯變怪相故，流汗毛竪，手足紛亂，遂失便穢，捫摸虛空，翻睛咀沫。彼於爾時，有如是等變怪相生。若造中品不善業者，彼於爾時，變怪之相或有或無，設有不具。
If it is one who did superior-grade unwholesome karma, then, from seeing these monstrous signs, he sweats, his hair stands on end, his hands and feet flail in confusion, he then voids his excrement, he gropes at empty space, his eyeballs roll and he foams at the mouth. At that time, such monstrous signs as these arise in him. If it is one who wrought middling-grade unwholesome karma, then at that time the monstrous signs are either present or not present, and if present are not complete.
又諸眾生將命終時，乃至未到惛昧想位，長時所習我愛現行。由此力故，謂我當無，便愛自身。由此建立中有、生報。若預流果及一來果，爾時我愛亦復現行。然此預流及一來果，於此我愛，由智慧力數數推求，制而不著。猶壯丈夫與羸劣者共相捔力，能制伏之。當知此中道理亦爾。若不還果，爾時我愛不復現行。
Moreover, when sentient beings are about to end their lives, up until they have not yet reached the phase of dim and clouded ideation, the self-love long habituated becomes active. Through this force, thinking "I am about to be no more," he then loves his own body. Through this, the intermediate existence and the requital in the [next] birth are established. In the case of the fruit of stream-entry and the fruit of once-returning, at that time self-love likewise becomes active. Yet this stream-enterer and once-returner, with regard to this self-love, by the force of wisdom seek it out again and again, and curb it so as not to cling to it. Just as a robust, strong man contends in a trial of strength with a frail and feeble one and is able to subdue him — it should be known that the principle here is likewise so. In the case of the fruit of non-returning, at that time self-love no longer becomes active.
又解肢節，除天、那落迦，所餘生處一切皆有。此復二種。一、重，二、輕。重謂作惡業者，輕謂作善業者。北拘盧洲一切皆輕。又色界沒時，皆具諸根。欲界沒時、隨所有根，或具、不具。又清淨解脫死者，名調善死。不清淨不解脫死者，名不調善死。
Moreover, the loosening-apart of the limbs and joints — excepting the gods and the denizens of the hells (naraka) — is present in all the remaining places of birth. This is again of two kinds: first, heavy; second, light. The heavy refers to one who did evil karma; the light, to one who did wholesome karma. In the Northern Kuru continent all are light. Moreover, when one passes away from the form realm, all the faculties are complete; when one passes away from the desire realm, according to the faculties one has, they are either complete or not complete. Moreover, one who dies purified and liberated is called one who dies well-tamed; one who dies unpurified and unliberated is called one who dies untamed.
又將終時，作惡業者，識於所依從上分捨。即從上分冷觸隨起，如此漸捨乃至心處。造善業者，識於所依從下分捨。即從下分冷觸隨起，如此漸捨乃至心處。當知後識唯心處捨。從此冷觸遍滿所依。
Moreover, as life is about to end: for one who did evil karma, the consciousness relinquishes its support beginning from the upper part; that is, from the upper part the cold sensation arises accordingly, and thus it is relinquished gradually on down to the region of the heart. For one who wrought wholesome karma, the consciousness relinquishes its support beginning from the lower part; that is, from the lower part the cold sensation arises accordingly, and thus it is relinquished gradually on down to the region of the heart. It should be known that the last consciousness is relinquished only at the region of the heart. From this the cold sensation pervades the whole support.
A.2 · What is Birth? (The Intermediate Existence · Entering the Womb · Union and Reliance · Rebirth-Reconnection and Continuity)
云何生？由我愛無間已生故，無始樂著戲論因已熏習故，淨不淨業因已熏習故。彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。死生同時，如秤兩頭，低昂時等。而此中有必具諸根。造惡業者所得中有，如黑羺光、或陰闇夜。作善業者所得中有，如白衣光、或晴明夜。又此中有是極清淨天眼所行。
What is birth? It is because self-love has arisen without interval, because the cause that is delight in idle proliferation has been perfumed [into the consciousness] from beginningless time, and because the cause that is pure and impure karma has been perfumed. That body which is its support, through the dominant force of the two kinds of cause, arises from its own seeds; that is, right there the intermediate existence and the maturational [consciousness] arise without interval. Death and birth are simultaneous, like the two ends of a balance-beam: as one dips and the other rises, they are equal in time. And this intermediate existence necessarily has all the faculties complete. The intermediate existence obtained by one who wrought evil karma is like the gleam of a black ram, or like a dark and gloomy night. The intermediate existence obtained by one who did wholesome karma is like the sheen of white cloth, or like a clear and bright night. Moreover, this intermediate existence is the range of the utterly pure divine eye.
彼於爾時，先我愛類不復現行，識已住故。然於境界起戲論愛，隨所當生，即彼形類中有而生。又中有眼猶如天眼，無有障礙，唯至生處。所趣無礙，如得神通，亦唯至生處。又由此眼，見己同類中有有情、及見自身當所生處。又造惡業者，眼視下淨，伏面而行；往天趣者上；往人趣者傍。
At that time, the earlier kind of self-love no longer becomes active, because the consciousness has already come to rest [in the intermediate existence]. Yet toward the sense-fields it gives rise to the love that is idle proliferation, and, according to where it is to be born, it arises as an intermediate existence of that very form and kind. Moreover, the eye of the intermediate existence is like the divine eye: it has no obstruction, [yet reaches] only to the place of birth. Where it proceeds is unobstructed, as with the attainment of supernormal power, [yet it too reaches] only to the place of birth. Moreover, by this eye it sees the sentient beings in the intermediate existence of its own kind, and sees the place where it itself is to be born. Moreover, one who wrought evil karma has an eye that gazes downward and dimly, and moves face-down; one going toward the god-destiny [gazes] upward; one going toward the human-destiny [gazes] sideways.
又此中有，若未得生緣，極七日住。有得生緣，即不決定。若極七日未得生緣，死而復生，極七日住。如是展轉未得生緣，乃至七七日住，自此已後，決得生緣。又此中有，七日死已，或即於此類生。若由餘業可轉中有種子轉者，便於餘類中生。
Moreover, as for this intermediate existence: if it has not obtained the condition for birth, it abides for at most seven days. If it does obtain the condition for birth, then [the duration] is not fixed. If, at seven days at the most, it has not obtained the condition for birth, it dies and is born again, abiding for at most seven days. Thus, turning over and over without obtaining the condition for birth, it abides on up to seven times seven days [forty-nine days]; from this point on, it will certainly obtain the condition for birth. Moreover, as for this intermediate existence: having died at seven days, it may be born within this same kind. But if, through remaining karma, the seed of the intermediate existence that can be turned is turned, then it is born within another kind.
又此中有，有種種名。或名中有，在死生二有中間生故。或名健達縛，尋香行故，香所資故。或名意行，以意為依，往生處故。此說身往，非心緣往。或名趣生，對生有起故。當知中有除無色界一切生處。
Moreover, this intermediate existence has various names. It may be called "intermediate existence," because it arises in the middle between the two existences of death and birth. It may be called gandharva, because it moves by seeking scent, and is sustained by scent. It may be called "mind-moving," because, taking mind as its support, it goes to the place of birth — this refers to the going of the body, not a going by the mind's [merely] objectifying [from afar]. It may be called "proceeding to birth," because it arises facing the birth-existence. It should be known that the intermediate existence is present in all places of birth excepting the formless realm.
又造惡業者，謂屠羊雞猪等，隨其一類，由住不律儀眾同分故，作感那落迦惡不善業及增長已。彼於爾時，猶如夢中，自於彼業所得生處，還見如是種類有情及屠羊等事。由先所習，喜樂馳趣，即於生處境色所礙，中有遂滅，生有續起。彼將沒時，如先死有，見紛亂色。如是乃至生滅道理，如前應知。
Moreover, one who wrought evil karma — that is, a slaughterer of sheep, chickens, pigs, and the like, according to his particular kind, through belonging to the common lot of those who abide in non-restraint — has done and increased the evil, unwholesome karma that summons the hells. At that time, as though in a dream, at the place of birth obtained through that karma, he sees again such kinds of sentient beings and such affairs as the slaughtering of sheep. Through what he formerly practiced, he runs toward them in delight; obstructed there at the place of birth by the sense-object of form, the intermediate existence then ceases and the birth-existence continues on and arises. As he is about to pass away, he sees, as in the earlier death-existence, confused forms. Thus, on down to the principle of arising and ceasing, it should be understood as before.
又彼生時，唯是化生，六處具足。復起是心，而往趣之。謂我與彼嬉戲受樂，習諸伎藝。彼於爾時顛倒，謂造種種事業，及觸冷熱。若離妄見，如是相貌尚無趣欲，何況往彼。若不往彼，便不應生。如於那落迦如是，於餘似那落迦鬼趣中生，當知亦爾，如癭鬼等。又於餘鬼、傍生、人等，及欲、色界天眾同分中將受生時，於當生處，見己同類可意有情，由此於彼起其欣欲，即往生處，便被拘礙。死生道理，如前應知。
Moreover, when he is born there, it is only by apparitional birth, with the six sense-bases complete. Again he gives rise to this mind and goes off toward it, thinking, "I will sport and take pleasure with them, and practice the various arts and crafts." At that time, in his inversion, he thinks he is doing various sorts of business and touching cold and heat. Were he free of this false view, such semblances would not even rouse a wish to go, much less a going there; and if he did not go there, he then would not be born. As with the hells, so, it should be known, with birth among the other hell-like hungry-ghost destinies, such as the goitered ghosts and the like. Moreover, when, among the other hungry ghosts, animals, humans, and the like, and among the common lot of the gods of the desire and form realms, one is about to receive birth, at the place where he is to be born he sees agreeable sentient beings of his own kind, and through this gives rise to his delight and longing toward them, and forthwith goes to the place of birth, and is then held fast. The principle of death and birth should be understood as before.
又由三處現前，得入母胎。一、其母調適，而復值時；二、父母和合，俱起愛染；三、健達縛正現在前。復無三種障礙。謂產處過患所作，種子過患所作，宿業過患所作。
Moreover, through the presence of three conditions, one gains entry into the mother's womb. First, the mother is in fit condition and the time is right; second, the father and mother are united, and both give rise to passionate desire; third, the gandharva is just now present before them. And there is, further, the absence of three kinds of hindrance: those wrought by the defect of the birth-place, those wrought by the defect of the seed, and those wrought by the defect of former karma.
云何產處過患？謂若產處為風熱癊之所逼迫；或於其中有麻麥果；或復其門如車螺形，有形有曲，有穢有濁。如是等類，產處過患應知。云何種子過患？謂父出不淨非母，或母非父，或俱不出；或父精朽爛，或母，或俱。如是等類，種子過患應知。
What is the defect of the birth-place? It is that the birth-place is oppressed by wind, heat, or phlegm; or within it there is a growth like hemp-seed or barley [a tumor]; or its opening is shaped like a conch-shell, having contours and bends, having filth and turbidity. Such kinds as these are to be known as the defect of the birth-place. What is the defect of the seed? It is that the father emits the impure fluid but not the mother, or the mother but not the father, or neither emits it; or the father's semen is rotten and putrid, or the mother's, or both. Such kinds as these are to be known as the defect of the seed.
云何宿業過患？謂或父或母不作、不增長感子之業，或復俱無。或彼有情不作、不增長感父母業。或彼父母作及增長感餘子業。或彼有情作及增長感餘父母業。或感大宗葉業。或感非大宗葉業。如是等類，宿業過患應知。若無如是三種過患，三處現前，得入母胎。
What is the defect of former karma? It is that either the father or the mother has not done and not increased the karma that summons this child, or that both alike lack it; or that this sentient being has not done and not increased the karma that summons these parents; or that these parents have done and increased the karma that summons a different child; or that this sentient being has done and increased the karma that summons different parents; or that there is summoned the karma of a great and eminent lineage; or that there is summoned the karma of a not-great, not-eminent lineage. Such kinds as these are to be known as the defect of former karma. If there be none of these three kinds of defect, and the three conditions are present, one gains entry into the mother's womb.
彼即於中有處，自見與己同類有情為嬉戲等。於所生處起希趣欲。彼於爾時，見其父母共行邪行所出精血而起顛倒。起顛倒者，謂見父母為邪行時，不謂父母行此邪行，乃起倒覺、見己自行。見自行已，便起貪愛。若當欲為女，彼即於父便起會貪；若當欲為男，彼即於母起貪亦爾。乃往逼趣。若女於母，欲其遠去；若男於父，心亦復爾。生此欲已，或唯見男，或唯見女。如如漸近彼之處所，如是如是漸漸不見父母餘分，唯見男女根門。即於此處便被拘礙。死生道理，如是應知。
There, in the state of the intermediate existence, he sees of himself sentient beings of his own kind sporting and the like. Toward the place where he is to be born he gives rise to a wish and a longing. At that time, seeing the semen and blood emitted by his father and mother engaged together in the act of love, he gives rise to inversion. As for giving rise to inversion: it means that, when he sees the father and mother engaged in the act of love, he does not take it that the father and mother are performing this act of love, but rather gives rise to an inverted apprehension and sees himself as performing it. Having seen himself as performing it, he then gives rise to craving and love. If he is to become a female, he then gives rise to a craving to unite toward the father; if he is to become a male, he gives rise to a craving toward the mother in like manner, and goes and presses in toward it. If female, then toward the mother he wishes her to be far off; if male, then toward the father his mind is likewise so. Having given rise to this desire, he sees only the male, or only the female. As, step by step, he draws near to that place, so, step by step, he ceases to see the remaining parts of the father and mother, and sees only the door of the male and female organs. Right there he is then held fast. The principle of death and birth is thus to be known.
若薄福者，當生下賤家。彼於死時及入胎時，便聞種種紛亂之聲，及自妄見入於叢林、竹𥯤、蘆𥭳等中。若多福者，當生尊貴家。彼於爾時，便自聞有寂靜美妙可意音聲，及自妄見昇宮殿等可意相現。
If he is one of scant merit, he will be born into a low and mean family. At his death and at his entering the womb, he then hears various confused sounds, and falsely sees himself entering into a thicket, a bamboo grove, a reed-bed, and the like. If he is one of much merit, he will be born into an honored and noble family. At that time, he then hears of himself calm, exquisite, agreeable sounds, and falsely sees himself ascending a palace and the like — agreeable appearances presenting themselves.
爾時父母貪愛俱極，最後決定各出一滴濃厚精血。二滴和合住母胎中，合為一段。猶如熟乳凝結之時。當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。云何和合依託？謂此所出濃厚精血合成一段，與顛倒緣中有俱滅。與滅同時，即由一切種子識功能力故，有餘微細根及大種和合而生，及餘有根同分精血和合摶生。於此時中，說識已住結生相續。即此名為羯羅藍位。
At that time, the father's and mother's craving and love being both at their utmost, at the last each definitely emits one drop of thick semen-and-blood. The two drops unite and abide within the mother's womb, joining into a single mass — as at the time when boiled milk congeals. Right there, the store consciousness — which is all-seeds, subsumed under maturation, and the basis of appropriation — unites with it and takes reliance upon it. What is "uniting and taking reliance"? It is that this thick semen-and-blood emitted, joined into a single mass, ceases together with the intermediate existence that is its inverted condition. Simultaneously with that ceasing, precisely through the power of the capacity of the all-seeds consciousness, there arise the remaining subtle faculties and elements in union, and there arises, kneaded together, the remaining semen-and-blood of the common lot that possesses faculties. At this juncture, it is said that the consciousness has come to rest, reconnecting rebirth and continuing it. This very [stage] is named the kalala position.
此羯羅藍中，有諸根大種、唯與身根及根所依處大種俱生。即由此身根俱生諸根大種力故，眼等諸根次第當生。又由此身根俱生根所依處大種力故，諸根依處次第當生。由彼諸根及所依處具足生故，名得圓滿依止成就。又此羯羅藍色，與心心所安危共同，故名依託。由心心所依託力故，色不爛壞；色損益故，彼亦損益；是故說彼安危共同。又此羯羅藍識最初託處，即名肉心。如是識於此處最初託，即從此處最後捨。
In this kalala, the faculty-elements present are co-arisen only with the body-faculty and with the elements of the site on which the faculties rest. Precisely through the force of these faculty-elements co-arisen with the body-faculty, the several faculties, the eye and the rest, will arise in sequence. And precisely through the force of the elements of the resting-site co-arisen with this body-faculty, the resting-sites of the faculties will arise in sequence. Because those faculties and their resting-sites arise complete, this is called attaining the accomplishment of a perfected basis. Moreover, this kalala form shares its safety and peril in common with mind and mental factors, and so is called "the reliance." Through the force of mind and mental factors taking reliance [upon it], the form does not rot and decay; and because the form is harmed or benefited, they too are harmed or benefited — therefore it is said that they share safety and peril in common. Moreover, the site upon which this kalala consciousness first takes reliance is named the fleshly heart. Thus the consciousness first takes reliance at this site, and from this site it is at the last relinquished.
A.3 · The All-Seeds Consciousness (Its Intrinsic Body · Old and New Seeds · Its Other Names · The Transformation of the Basis)
復次，此一切種子識，若般涅槃法者，一切種子皆悉具足。不般涅槃法者，便闕三種菩提種子。隨所生處，自體之中，餘體種子皆悉隨逐。是故欲界自體中，亦有色、無色界一切種子。如是色界自體中，亦有欲、無色界一切種子。無色界自體中，亦有欲、色界一切種子。
Furthermore, as for this all-seeds consciousness: in one who has the nature to attain parinirvāṇa, all the seeds are complete. In one who does not have the nature to attain parinirvāṇa, the seeds of the three kinds of enlightenment [of the śrāvaka, pratyekabuddha, and unsurpassed awakening] are lacking. According to the place of birth, within the intrinsic body the seeds of the other bodies all follow along. Therefore, within the desire-realm intrinsic body there are also all the seeds of the form and formless realms. Just so, within the form-realm intrinsic body there are also all the seeds of the desire and formless realms; and within the formless-realm intrinsic body there are also all the seeds of the desire and form realms.
又羯羅藍漸增長時，名之與色平等增長，俱漸廣大。如是增長，乃至依止圓滿應知。此中由地界故，依止造色漸漸增廣。由水界故，攝持不散。由火界故，成熟堅鞕。由無潤故，由風界故，分別肢節各安其所。
Moreover, when the kalala gradually increases and grows, the name [that is, mind and mental factors] and the form increase equally, both gradually broadening and enlarging. This growth, on up to the perfection of the basis, should be understood [accordingly]. Herein, through the earth-element, the derived matter of the basis gradually broadens and expands; through the water-element, it is held together and does not scatter; through the fire-element, it is matured and made firm and hard; through the absence of moisture, and through the wind-element, the limbs and joints are distinguished, each set in its own place.
又一切種子識，於生自體雖有淨不淨業因，然唯樂著戲論為最勝因。於生族姓、色力、壽量、資具等果，即淨不淨業為最勝因。又諸凡夫，於自體上計我、我所，及起我慢。一切聖者，觀唯是苦。又處胎分中，有自性受，不苦不樂，依識增長。唯此性受，異熟所攝。餘一切受，或異熟所生，或境界緣生。又苦受、樂受，或於一時從緣現起，或時不起。
Moreover, the all-seeds consciousness, with respect to the arising of the intrinsic body, although it has the cause that is pure and impure karma, yet has delight in idle proliferation alone as its most excellent cause. With respect to the fruits that arise — lineage, color and strength, lifespan, requisites, and the like — it is precisely pure and impure karma that is the most excellent cause. Moreover, ordinary beings, upon the intrinsic body, reckon a self and what belongs to a self, and give rise to self-conceit; all the noble ones contemplate it as being only suffering. Moreover, in the phase of dwelling in the womb, there is an intrinsic feeling, neither painful nor pleasant, that grows in dependence on the consciousness. Only this intrinsic feeling is subsumed under maturation. All the remaining feelings are either produced from maturation or arise conditioned by the sense-fields. Moreover, painful feeling and pleasant feeling either arise at a given time from conditions, or at times do not arise.
又種子體，無始時來相續不絕。性雖無始有之，然由淨不淨業差別熏發，望數數取異熟果，說彼為新。若果已生，說此種子為已受果。由此道理，生死流轉相續不絕，乃至未般涅槃。又諸種子未與果者，或順生受，或順後受。雖經百千劫，從自種子一切自體復圓滿生。雖餘果生要由自種，若至壽量盡邊，爾時此種名已受果。所餘自體種子未與果故，不名已受果。
Moreover, the body of the seeds, from beginningless time, continues on unbroken. Though by nature it has existed from beginningless time, yet through the differential perfuming by pure and impure karma, in view of its repeatedly taking up the maturational fruit, it is called "new." If the fruit has already arisen, this seed is said to be one that has already yielded its fruit. By this principle, the transmigration of birth-and-death continues on unbroken, on until parinirvāṇa is not yet attained. Moreover, of the seeds that have not yet yielded fruit, some are experienced in accord with [the next] birth, some experienced in accord with a later [birth]. Though a hundred thousand aeons pass, from its own seeds the whole intrinsic body arises again complete. Although the arising of other fruits necessarily depends on their own seeds, if it reaches the very edge of the exhaustion of the lifespan, at that time this seed is called one that has already yielded its fruit; the remaining seeds of the intrinsic body, because they have not yet yielded fruit, are not called ones that have already yielded fruit.
又諸種子，即於此身中應受異熟，緣差不受。順不定受攝故。然此種子亦唯住此位。是故一一自體中，皆有一切自體種子。若於一處有染欲，即說一切處有染欲。若於一處得離欲，即說於一切處得離欲。
Moreover, of the seeds that ought to receive maturation within this very body, [some] do not receive it because a condition is deficient — because they are subsumed under experience-that-is-indeterminate [as to time]. Yet this seed too abides only in this state. Therefore, within each single intrinsic body there are the seeds of every intrinsic body. If in one place there is defiled desire, it is said that in all places there is defiled desire; if in one place freedom from desire is attained, it is said that in all places freedom from desire is attained.
又於諸自體中所有種子，若煩惱品所攝，名為麁重，亦名隨眠。若異熟品所攝，及餘無記品所攝，唯名麁重，不名隨眠。若信等善法品所攝種子，不名麁重，亦非隨眠。何以故？由此法生時，所依自體唯有堪能，非不堪能。是故一切所依自體，麁重所隨故，麁重所生故，麁重自性故，諸佛如來安立為苦，所謂由行苦故。
Moreover, of the seeds present within the several intrinsic bodies: those subsumed under the class of the afflictions are named coarse-heaviness, and are also named latent tendency (anuśaya). Those subsumed under the class of maturation, and those subsumed under the remaining indeterminate class, are named only coarse-heaviness and are not named latent tendency. The seeds subsumed under the class of wholesome dharmas such as trust are not named coarse-heaviness, nor are they latent tendency. Why so? Because when these dharmas arise, the intrinsic body that is their basis has only capability and is not incapable. Therefore, all intrinsic bodies that serve as basis — because they are attended by coarse-heaviness, because they are born of coarse-heaviness, because their very nature is coarse-heaviness — are established by all the buddha-tathāgatas as suffering, namely, by reason of the suffering of conditioned formations.
又諸種子，乃有多種差別之名。所謂名界、名種姓，名自性，名因，名薩迦耶，名戲論，名阿賴耶，名取，名苦，名薩迦耶見所依止處，名我慢所依止處。如是等類，差別應知。又般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依。於一切善、無記法種子，轉令緣闕，轉得內緣自在。
Moreover, the seeds have many kinds of differing names. Namely: "element" (dhātu), "lineage," "intrinsic nature," "cause," "the personal body" (satkāya), "idle proliferation," "the store" (ālaya), "grasping," "suffering," "the resting-basis of the view of a personal self," and "the resting-basis of self-conceit." Such kinds as these — the differences are to be known. Moreover, at the time of parinirvāṇa, the pure practitioners who have attained the transformation of the basis relinquish, by transformation, the basis of all the seeds of defiled dharmas; and with regard to the seeds of all wholesome and indeterminate dharmas, they turn them so that their [outer] conditions are made deficient, and turn to attain the mastery of inner conditioning.
A.4 · The Womb-Embryo (The Eight Positions · Variations · Emerging from the Womb · The Four Conditions)
又於胎中，經三十八七日，此之胎藏，一切支分皆悉具足。從此已後、復經四日方乃出生。如薄伽梵於入胎經廣說。此說極滿足者，或經九月、或復過此。若唯經八月，此名圓滿，非極圓滿。若經七月、六月，不名圓滿，或復缺減。又此胎藏六處位中，由母所食生麁津味而得資長。於羯羅藍等微細位中，由微細津味資長應知。
Moreover, within the womb, after thirty-eight sevens of days [pass], this womb-embryo has all its limbs and parts complete. From this point on, after a further four days it is then born. As the Bhagavat expounded at length in the Sūtra on Entering the Womb. This speaks of the utterly full-term case; some pass nine months, or exceed even this. If it passes only eight months, this is named "full" but not "utterly full." If it passes seven months, or six months, it is not named "full," or is even deficient and diminished. Moreover, in the six-sense-bases position of this womb-embryo, it is nourished and grown by the coarse fluid-essence produced from what the mother eats. In the subtle positions such as the kalala, it is nourished and grown by subtle fluid-essence — this should be understood.
復次，此之胎藏，八位差別。何等為八？謂羯羅藍位、遏部曇位、閉尸位、鍵南位、鉢羅賒佉位、髮毛爪位、根位、形位。若已結凝，箭內仍稀，名羯羅藍。若表裏如酪，未至肉位，名遏部曇。若已成肉，仍極柔軟，名閉尸。若已堅厚，稍堪摩觸，名為鍵南。即此肉摶增長，支分相現，名鉢羅賒佉。從此以後，髮毛爪現，即名此位。從此以後，眼等根生，名為根位。從此以後，彼所依處分明顯現，名為形位。
Furthermore, this womb-embryo has eight distinct positions. Which eight? They are: the kalala position, the arbuda position, the peśī position, the ghana position, the praśākhā position, the position of hair, body-hair, and nails, the position of the faculties, and the position of shape. If it has already congealed, yet within is like an arrow [-shaft, still] thin, it is named kalala. If, outside and in, it is like curds, not yet reaching the flesh position, it is named arbuda. If it has already become flesh, yet is still exceedingly soft, it is named peśī. If it has already become firm and thick, somewhat able to bear rubbing and touch, it is named ghana. When this flesh-mass increases and grows, and the marks of the limbs appear, it is named praśākhā. From this point on, when hair, body-hair, and nails appear, it is named this position. From this point on, when the faculties, the eye and the rest, arise, it is named the position of the faculties. From this point on, when their resting-sites appear distinctly, it is named the position of shape.
又於胎藏中，或由先業力，或由其母不避不平等力所生隨順風故，令此胎藏或髮、或色、或皮及餘支分變異而生。髮變異生者，謂由先世所作能感此惡不善業，及由其母多習灰鹽等味若飲、若食，令此胎藏髮毛稀尠。色變異生者，謂由先業因，如前說，及由其母習近煖熱現在緣故，令彼胎藏黑黯色生。又母習近極寒室等，令彼胎藏極白色生。又由其母多噉熱食，令彼胎藏極赤色生。
Moreover, within the womb-embryo, whether through the force of former karma, or through the accommodating wind produced by the mother's force of not avoiding what is unequal, this womb-embryo is caused to arise with variation in its hair, or its color, or its skin, or the rest of its limbs. The variation-arising of the hair means: through the evil, unwholesome karma done in a former life able to summon this [effect], and through the mother's frequent habit of tastes such as ash and salt, whether in drink or in food, this womb-embryo is caused to have its hair and body-hair thin and sparse. The variation-arising of the color means: through the cause that is former karma, as stated before, and through the mother's habit of drawing near warmth and heat as the present condition, that womb-embryo is caused to arise dark and swarthy in color. And through the mother's habit of drawing near exceedingly cold chambers and the like, that womb-embryo is caused to arise exceedingly white in color. And through the mother's frequently eating hot food, that womb-embryo is caused to arise exceedingly red in color.
皮變異生者，謂由宿業因，如前說，及由其母多習婬欲現在緣故，令彼胎藏或癬、疥、癩等惡皮而生。支分變異生者，謂由先業因，如前說，及由其母多習馳走、跳躑威儀，及不避不平等現在緣故，令彼胎藏諸根支分缺減而生。又彼胎藏，若當為女，於母左脇，倚脊向腹而住。若當為男，於母右脇，倚腹向脊而住。
The variation-arising of the skin means: through the cause that is former karma, as stated before, and through the mother's frequent habit of sexual desire as the present condition, that womb-embryo is caused to arise with bad skin such as ringworm, scabies, or leprosy. The variation-arising of the limbs means: through the cause that is former karma, as stated before, and through the mother's frequent habit of running about, leaping and springing in her deportment, and of not avoiding what is unequal, as the present condition, that womb-embryo is caused to arise with its faculties and limbs deficient and diminished. Moreover, that womb-embryo, if it is to become a female, dwells at the mother's left flank, leaning against the spine and facing the belly; if it is to become a male, it dwells at the mother's right flank, leaning against the belly and facing the spine.
又此胎藏極成滿時，其母不堪持此重胎，內風便發，生大苦惱。又此胎藏業報所發生分風起，令頭向下、足便向上，胎衣纏裹而趣產門。其正出時，胎衣遂裂，分之兩腋。出產門時，名正生位。
Moreover, when this womb-embryo becomes utterly full-formed, the mother cannot bear to carry this heavy embryo; the inner wind then breaks forth, giving rise to great anguish. And there arises the birth-part wind roused by the karmic requital of this womb-embryo, which makes the head turn downward and the feet turn upward, so that, wrapped and swathed in the caul, it proceeds toward the birth-gate. At the moment of its coming forth, the caul then splits and parts to the two sides. At the time of emerging from the birth-gate, this is named the position of actual birth.
生後漸次觸生分觸，所謂眼觸乃至意觸。次復隨墮施設事中，所謂隨學世事言說。次復耽著家室，謂長大種類故，諸根成就故。次造諸業，謂起世間工巧業處。次復受用境界，所謂色等若可愛、不可愛。受此苦樂，謂由先業因，或由現在緣。隨緣所牽，或往五趣，或向涅槃。
After birth, he gradually contacts the birth-part contacts, namely eye-contact on down to mind-contact. Next he falls, accordingly, into the affairs of designation, namely the following-and-learning of worldly matters and speech. Next he becomes attached to household and home, that is, because he grows up in kind, and because his faculties are accomplished. Next he wreaks the various karmas, that is, he takes up the worldly stations of craft and skill. Next he makes use of the sense-fields, namely form and the rest, whether lovable or not lovable. He receives this pain and pleasure, that is, through the cause of former karma, or through the present condition. Drawn along according to conditions, he goes either toward the five destinies or toward nirvāṇa.
又諸有情，隨於如是有情類中自體生時，彼有情類於此有情作四種緣。謂種子所引故，食所資養故，隨逐守護故，隨學造作身語業故。初謂父母精血所引。次彼生已，知其所欲，方求飲食而用資長。次常隨逐，專志守護，不令起作非時之行及不平等行。次令習學世俗言說等事。由長大種類故，諸根成就故，此復於餘，此復於餘。
Moreover, sentient beings, when their intrinsic body arises among sentient beings of such a kind, are the objects of four kinds of condition provided by that class of sentient beings for this sentient being. Namely: because of being drawn forth by the seed, because of being nourished by food, because of being followed and guarded, and because of being led to learn to perform bodily and verbal karma. The first refers to the being drawn forth by the semen-and-blood of the father and mother. Next, after he is born, they know what he wants, and then seek food and drink and use it to nourish and grow him. Next, they constantly follow him, guarding him with single-minded intent, not letting him give rise to untimely conduct or unequal conduct. Next, they cause him to learn worldly speech and such matters. Because he grows up in kind, and because his faculties are accomplished — this one, again, upon another; this one, again, upon another.
如是展轉，諸有情類無始時來受苦受樂，未曾獲得出苦樂法，乃至諸佛未證菩提。若從他聞音，及內正思惟，由如是故，方得漏盡。如是句義甚為難悟。謂我無有若分、若誰、若事，我亦都非若分、若誰、若事。如是略說內分死生已。
Thus, turning over and over, the kinds of sentient beings, from beginningless time, receive pain and receive pleasure, and have never obtained the dharma that goes forth from pain and pleasure — on until the buddhas have not yet realized enlightenment. If one hears the sound [of the Dharma] from another, and inwardly reflects rightly, then through this one attains the exhaustion of the outflows. The meaning of these phrases is exceedingly hard to awaken to: namely, "there is for me no part, no who, no thing; and I am, in every way, neither part, nor who, nor thing." In this way the inner cycle of death and birth has been stated in brief.
意地 02-03 死生（內分死生流轉）。承五事「自性即心意識三」、十四門「意識能死能生」，此段正面開出：生死流轉中，那「持身、結生、異熟、含藏一切種子」的，正是第八阿賴耶識。
一個問題：人死的時候，是誰在輪迴？
前面十四門說過，意識「會斷」——悶絕、無心定、乃至死亡，前六識便停。可死不是斷滅：這一期身謝了，又接上下一期身。那麼在六識斷處接連兩世、把業與種子一肩挑過去的，到底是什麼？
意地到這一段，把答案正面托出。它不直接喊「阿賴耶」三字，而是用一整套「死—中有—入胎—結生」的細密過程，讓那個相續者自己顯出來。讀這一段的眼目，就是看「識」在死生之際如何捨、如何持、如何續。
死生同時，如秤兩頭——捨此受彼的是同一識
論說受生：「彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。死生同時，如秤兩頭，低昂時等。」一頭低（此身死）、一頭昂（彼身生），同時相等——這不是兩件事，是同一個「異熟識」在此處捨、即於彼處受。能這樣「無間」接續、不墮斷滅的，唯有那恒時相續的第八識。前六識麁動間斷，做不了這「死生同時」的承擔。
識從何處捨——持身識的命終相
論說得極細：「作惡業者，識於所依從上分捨」、「造善業者，識於所依從下分捨」，冷觸隨識所捨而起，漸捨乃至心處；「當知後識唯心處捨，從此冷觸遍滿所依。」——身體之所以還有煖、還不爛壞，是因為「識」還執受著它；識捨到哪裡，煖（冷觸）就退到哪裡，最後一念識在「肉心」處捨，全身才冷透。
這正是阿賴耶識「執受根身」一義的臨終寫照：它是「壽、煖、識」三者相依中那個持身的識。攝決擇分合決五識身地意地時，以八相證阿賴耶識決定是有，其中「命終時識」「執受色根」即此理（攝決擇分）。誰在持身？六識會斷的不能持；持到最後一念、從心處捨的，是第八。
我愛驅動流轉——末那這條暗線在死生處現形
五事說末那是「恒行意、恒審思量為我」，那時還只是靜態地立。到死生這一段，它動起來了：「諸眾生將命終時……長時所習我愛現行。由此力故，謂我當無，便愛自身。由此建立中有、生報。」——臨終最怕的是『我要沒有了』，於是更猛地愛著自身；正是這一念我愛，鉤住了中有、牽出了下一生。輪迴的發動機，在此現形。
論還給出聖者的差別為證：預流、一來「我愛亦復現行，然……由智慧力數數推求，制而不著」（如壯夫制伏羸者）；不還果「我愛不復現行」。我愛的有無強弱，恰恰標出流轉的繫與脫——這條暗線是末那，所對治的也是末那。五事埋的伏筆，死生處收。
中有與入胎——直到「和合依託」，阿賴耶正式登場
中有「必具諸根」、如黑羊光（惡）白衣光（善）、唯天眼能見、極七日一死生、乃至七七日必得生緣，又名健達縛（尋香）、意行（以意為依往生處）。入胎要「三處現前」（母調適值時、父母愛染、健達縛現前）兼「無三障」（產處、種子、宿業過患）。入胎時起顛倒貪愛（當男貪母、當女貪父），被境拘礙——這些細相，論都不是為獵奇而說，是要鋪到那決定性的一刻：
「爾時父母貪愛俱極，最後決定各出一滴濃厚精血，二滴和合住母胎中，合為一段，猶如熟乳凝結之時。當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。」——到此，前面一路用「識」「異熟」說的那個相續者，被正名為「阿賴耶識」。它一「依託」，就「說識已住結生相續。即此名為羯羅藍位」。
這一句是阿賴耶識作為「結生相續識」最直接的經本依據。它三義俱現：一切種子（含藏一期生命的全部種子）、異熟所攝（由業所感的果報體）、執受所依（執受這初凝的精血為自體，故「色不爛壞、安危共同」）。羯羅藍那一點最初所託處名「肉心」——「識於此處最初託，即從此處最後捨」：一生的開頭與結尾，都是這一識的事。
一切種子識的自體——種子如何「新」、如何「轉」
結生既立，論接著廣說這「一切種子識」的自體相，幾個唯識的關鍵命題在此立下：
- 種子互具、隨逐自體：欲界自體中也含色、無色界一切種子——種子隨阿賴耶遍藏，不限現生之界。
- 種子的「新」義：「種子體無始時來相續不絕……然由淨不淨業差別熏發，望數數取異熟果，說彼為新。」種子本無始而有（本有），卻因業的熏發而說「新」（新熏）——本有與新熏，這一段已露其源。後來成唯識論的種子六義、本新之諍，根在於此（成唯識論 種子義）。
- 種子即苦、即麁重隨眠：煩惱品種子名「麁重」「隨眠」；一切所依自體「麁重所隨、麁重所生、麁重自性」，故諸佛安立為苦——「由行苦故」。種子說與苦諦在此打通。
- 種子的異名：界、種姓、自性、因、薩迦耶、戲論、阿賴耶、取、苦、薩迦耶見所依、我慢所依——「阿賴耶」在此明列為一切種子的異名之一，與五事「自性即阿賴耶」前後相印。
- 轉依：「般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依……轉得內緣自在。」——流轉的對治面也在此點出：轉捨染種之所依，即轉依。死生講的是流轉，但流轉的盡頭（轉依）已預埋。
此段之要
死生這一段，表面是受生入胎的細密描述，骨子裡是阿賴耶識「結生相續·執受持身·異熟·一切種子」四義的經本證成，也是末那「我愛驅動流轉」的現形處。五事靜態立八識，死生動態演八識：誰在輪迴、誰在持身、誰在結生、種子如何新如何轉——意地用一期生死，把唯識的流轉論落到了實處。
承衍
阿賴耶識結生相續·執受·異熟之義，攝決擇分以八相廣決；成唯識論卷三立阿賴耶三相（異熟·一切種子·執受）·廣種子六義與本新之諍；中有·入胎之細，緣起經、入胎經（論自引「如薄伽梵於入胎經廣說」）所本。
The Stage of the Mental, 02-03, Death and Birth (the inner cycle of death and birth in the flux of transmigration). Following upon the five items' teaching that "the intrinsic nature [of the mental] is the three: mind, mentation, and consciousness," and the fourteen doorways' teaching that "mental consciousness is able to die and able to be born," this passage opens the matter head-on: in the flux of death-and-birth, that which "sustains the body, reconnects rebirth, is maturational, and holds all seeds" is precisely the eighth, the store consciousness.
A Single Question: When a Person Dies, Who Is It That Transmigrates?
The fourteen doorways said earlier that mental consciousness "can be cut off" — in fainting, in the mindless attainments, and on down to death, the first six consciousnesses stop. Yet death is no annihilation: this present bodily span perishes, and then the next bodily span is joined onto it. What, then, is it that spans two lives at the place where the six consciousnesses are cut off, and shoulders over karma and seeds together in one carrying?
By the time the Stage of the Mental reaches this passage, it holds the answer out plainly. It does not directly cry out the three syllables "ālaya"; rather, by a whole intricate process of "death — the intermediate existence — entering the womb — rebirth-reconnection," it lets that continuing one show itself. The point of the eye in reading this passage is just to watch how "the consciousness," at the juncture of death and birth, relinquishes, sustains, and continues.
Death and Birth Are Simultaneous, Like the Two Ends of a Balance — What Relinquishes Here and Receives There Is One and the Same Consciousness
The treatise says of receiving birth: 「彼所依體由二種因增上力故，從自種子，即於是處中有、異熟無間得生。死生同時，如秤兩頭，低昂時等。」 tr. "That body which is its support, through the dominant force of the two kinds of cause, arises from its own seeds; that is, right there the intermediate existence and the maturational [consciousness] arise without interval. Death and birth are simultaneous, like the two ends of a balance-beam: as one dips and the other rises, they are equal in time." One end dips (this body dies) and one end rises (that body is born), simultaneous and equal — these are not two affairs but one and the same "maturational consciousness" relinquishing here and, right there, receiving there. What alone can join on "without interval" in this way, not falling into annihilation, is that eighth consciousness which continues on at all times. The first six consciousnesses, coarse-moving and intermittent, cannot carry this burden of "death and birth simultaneous."
Where the Consciousness Is Relinquished From — The Death Signs of the Body-Sustaining Consciousness
The treatise tells it in the finest detail: 「作惡業者，識於所依從上分捨」、「造善業者，識於所依從下分捨」 tr. "for one who did evil karma, the consciousness relinquishes its support beginning from the upper part"; "for one who wrought wholesome karma, the consciousness relinquishes its support beginning from the lower part" — the cold sensation arises according to where the consciousness is relinquished, relinquished gradually on down to the region of the heart; 「當知後識唯心處捨，從此冷觸遍滿所依。」 tr. "It should be known that the last consciousness is relinquished only at the region of the heart. From this the cold sensation pervades the whole support." The reason the body still has warmth and does not yet rot and decay is that "the consciousness" still appropriates it; wherever the consciousness relinquishes, there the warmth (the cold sensation) recedes; the last moment of consciousness is relinquished at the "fleshly heart," and only then does the whole body go cold through.
This is precisely the death-bed portrait of one sense of the store consciousness's "appropriating the material faculties": it is that body-sustaining consciousness among the three — lifespan, warmth, and consciousness — that rest upon one another. When the Section on Ascertainment jointly ascertains the Stage of the Five Sense-Consciousnesses and the Stage of the Mental, it proves by eight characteristics that the store consciousness definitely exists, and among these the "consciousness at the moment of dying" and the "appropriation of the material faculties" are just this principle. Who is it that sustains the body? The six consciousnesses, which can be cut off, cannot sustain it; what sustains it to the last moment, and is relinquished from the heart-region, is the eighth.
Self-Love Drives the Flux — The Hidden Thread of the Manas Shows Itself at Death and Birth
The five items said that the manas is "the ever-active mentation, ever examining and reckoning [the store consciousness] as a self"; there it was still only statically posited. By this passage on death and birth, it stirs into motion: 「諸眾生將命終時……長時所習我愛現行。由此力故，謂我當無，便愛自身。由此建立中有、生報。」 tr. "when sentient beings are about to end their lives … the self-love long habituated becomes active. Through this force, thinking 'I am about to be no more,' he then loves his own body. Through this, the intermediate existence and the requital in the [next] birth are established." What is most feared at the end of life is that "I am about to be no more," and so, all the more fiercely, one loves one's own body; and it is precisely this one thought of self-love that hooks fast the intermediate existence and draws out the next life. The engine of transmigration shows itself here.
The treatise further gives the differences among the noble ones as proof: the stream-enterer and once-returner — 「我愛亦復現行，然……由智慧力數數推求，制而不著」 tr. "self-love likewise becomes active, yet … by the force of wisdom they seek it out again and again, and curb it so as not to cling to it" (like a robust man subduing a frail one); the fruit of non-returning — 「我愛不復現行」 tr. "self-love no longer becomes active." The presence or absence, the strength or weakness, of self-love marks out exactly the bondage and the release of the flux — this hidden thread is the manas, and what is to be counteracted is likewise the manas. The buried seed set down in the five items is gathered here at death and birth.
The Intermediate Existence and Entering the Womb — Only at "Union and Reliance" Does the Ālaya Formally Step Onto the Stage
The intermediate existence "necessarily has all the faculties complete," is like the gleam of a black ram (evil) or the sheen of white cloth (wholesome), is seen only by the divine eye, dies and is reborn at seven days at the most, and on up to seven times seven days will certainly obtain the condition for birth; it is also named gandharva (seeking scent) and "mind-moving" (taking mind as its support, going to the place of birth). Entering the womb requires the "presence of three conditions" (the mother in fit condition and the time right, the father and mother in passionate desire, the gandharva present before them) together with "the absence of three hindrances" (the defects of the birth-place, of the seed, of former karma). At the entering of the womb there arises inverted craving and love (when to be male, craving the mother; when to be female, craving the father), and one is held fast by the object — these fine details the treatise states, not for the sake of curiosity, but to lay the ground toward that one decisive moment:
「爾時父母貪愛俱極，最後決定各出一滴濃厚精血，二滴和合住母胎中，合為一段，猶如熟乳凝結之時。當於此處，一切種子異熟所攝執受所依阿賴耶識和合依託。」 tr. "At that time, the father's and mother's craving and love being both at their utmost, at the last each definitely emits one drop of thick semen-and-blood; the two drops unite and abide within the mother's womb, joining into a single mass, as at the time when boiled milk congeals. Right there, the store consciousness — which is all-seeds, subsumed under maturation, and the basis of appropriation — unites with it and takes reliance upon it." At this point, that continuing one which all along the way had been spoken of as "the consciousness" and "the maturational" is set right by its proper name: the store consciousness. The instant it "takes reliance," then 「說識已住結生相續。即此名為羯羅藍位」 tr. "it is said that the consciousness has come to rest, reconnecting rebirth and continuing it. This very [stage] is named the kalala position."
This one sentence is the most direct scriptural ground for the store consciousness as the "consciousness of rebirth-reconnection and continuity." Its three senses appear together here: all-seeds (holding in store the entire stock of seeds for one lifetime), subsumed under maturation (the requital-body summoned by karma), and the basis of appropriation (appropriating this first-congealed semen-and-blood as its own body, and so "the form does not rot and decay; they share safety and peril in common"). The single point at which the kalala is first relied upon is named the "fleshly heart" — 「識於此處最初託，即從此處最後捨」 tr. "the consciousness first takes reliance at this site, and from this site it is at the last relinquished": the opening and the close of a life are alike the affair of this one consciousness.
The Intrinsic Body of the All-Seeds Consciousness — How the Seed Is "New," How It "Transforms"
Rebirth-reconnection once established, the treatise goes on to expound at length the intrinsic character of this "all-seeds consciousness," and several key Consciousness-Only theses are set down here:
- The seeds are mutually inclusive, following along with the intrinsic body: within the desire-realm intrinsic body there are also all the seeds of the form and formless realms — the seeds, stored throughout the ālaya, are not limited to the realm of the present life.
- The sense in which the seed is "new": 「種子體無始時來相續不絕……然由淨不淨業差別熏發，望數數取異熟果，說彼為新。」 tr. "the body of the seeds, from beginningless time, continues on unbroken … yet through the differential perfuming by pure and impure karma, in view of its repeatedly taking up the maturational fruit, it is called 'new.'" The seed by nature has existed from beginningless time (the innate), yet because of the perfuming by karma is called "new" (the newly perfumed) — the innate and the newly perfumed: this passage already lets their source show. The Cheng Weishi Lun's later six senses of the seed, and its dispute over the innate and the new, are rooted here 〔Cheng Weishi Lun, the doctrine of the seed〕.
- The seed is suffering, is coarse-heaviness and latent tendency: the seeds of the affliction-class are named "coarse-heaviness" and "latent tendency"; all intrinsic bodies that serve as basis are "attended by coarse-heaviness, born of coarse-heaviness, and coarse-heaviness in their very nature," and so are established by the buddhas as suffering — "by reason of the suffering of conditioned formations." The doctrine of the seed and the truth of suffering are here made to open onto one another.
- The other names of the seed: element, lineage, intrinsic nature, cause, the personal body (satkāya), idle proliferation, the store (ālaya), grasping, suffering, the resting-basis of the view of a personal self, the resting-basis of self-conceit — "ālaya" is here plainly listed as one of the other names of the all-seeds, sealing, front and back, with the five items' "the intrinsic nature is the ālaya."
- The transformation of the basis: 「般涅槃時，已得轉依諸淨行者，轉捨一切染污法種子所依……轉得內緣自在。」 tr. "at the time of parinirvāṇa, the pure practitioners who have attained the transformation of the basis relinquish, by transformation, the basis of all the seeds of defiled dharmas … and turn to attain the mastery of inner conditioning." The counteracting face of the flux is here pointed out as well: to relinquish, by transformation, the basis of the defiled seeds is the transformation of the basis. Death and birth speaks of the flux, but the flux's very terminus (the transformation of the basis) is already buried in advance.
The Essential of This Passage
This passage on death and birth is, on the surface, an intricate description of receiving birth and entering the womb; at bottom it is the scriptural establishing of the store consciousness's four senses — rebirth-reconnection and continuity · appropriating and sustaining the body · maturation · all-seeds — and it is also the place where the manas's "self-love that drives the flux" shows itself. The five items posited the eight consciousnesses statically; death and birth performs the eight consciousnesses dynamically: who transmigrates, who sustains the body, who reconnects rebirth, how the seed is new and how it transforms — the Stage of the Mental, by one span of birth-and-death, brings the Consciousness-Only theory of the flux down to solid ground.
Carrying Forward
The senses of the store consciousness's rebirth-reconnection and continuity, its appropriation, and its maturation are ascertained at length by the Section on Ascertainment through eight characteristics; the Cheng Weishi Lun, fascicle three, establishes the three characteristics of the ālaya (maturation · all-seeds · appropriation) and expounds at length the six senses of the seed and the dispute over the innate and the new; the fine detail of the intermediate existence and of entering the womb has its ground in the Sūtra of Other-Dependent Arising and the Sūtra on Entering the Womb (the treatise itself cites, "as the Bhagavat expounded at length in the Sūtra on Entering the Womb").
考據Apparatus
死生一段為阿賴耶識「結生相續·執受·異熟·一切種子」四義之經本證成處；末那我愛驅動受生於此現形。
一、科判定位
| 科判系統 | 此段之位 |
|---|---|
| 玄奘 T1579 本地分 | 意地（地02）·內分死生流轉〔T30 0281b03「云何死」起—0285b18「略說內分死生已」訖〕，屬意地章一「廣明」 |
| 論文自身 | 死〔0281b03〕→生·中有〔0282a16〕→入胎三緣三障·和合依託結生〔0283a05〕→一切種子識自體〔0284a29〕→胎藏八位·出胎四緣〔0284c26〕 |
| 最勝子 T1580 | 釋意地攝六七八識同依意根（命名）〔T30n1580 0885c21+〕；死生屬意地廣顯 |
| 遁倫 T1828 | 死生·中有·入胎隨釋〔T42n1828 中有 0322c27·羯羅藍八位配十二支 0324c22〕 |
二、異譯·經內平行對勘
- 異譯：真諦《十七地論》（含意地）佚，從闕。
- 經內平行：攝決擇分（卷51）合決五識身地·意地，以八相證阿賴耶識決定是有〔T30n1579 0579a18+〕——其中「結生相續」「執受色根」「壽煖識三」「命終時識」諸相，正決此死生段之阿賴耶持身結生義。此為死生段「識住結生」之論內決擇平行。
- 校勘（大正原書校記全枚舉）：本段（0281b03–0285b18）大正原書校記共 64 條（校勘標記元素雖無，原書校記以註記形式收錄——「校勘標記為零」不等於「無校記」——全枚舉如下；另題記類 2 條、卷界類另計，不採並註明）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）；本段無一條升定本案（無古德牒文＋義理雙證支持異讀者），異讀並錄備考。卷界說明：本段跨卷1末–卷2，卷2 首列玄奘弟子許敬宗〈後序〉（〈瑜伽師地論新譯序〉），此序文用字異讀（0283a16–0284a17 一叢，凡「君／居」「基／其」「璞／樸」等）雖落本段頁界內，係譯序文非死生正文，並錄；其標題與撰者題記 2 條屬題記類不採（見附註）。
| 錨 | 底本【大】 | 異讀 | 語境 |
|---|---|---|---|
| 0281c06 | 曾串 | 串會【宋】【元】【明】，串曾【宮】 | 死·串習句 |
| 0281c21 | 睛 | 精【宋】【元】【明】【宮】 | 死相·眼睛 |
| 0281c29 | 捔 | 角【宋】【元】【明】【宮】 | 我愛·壯夫制羸捔力喻 |
| 0282a02 | 肢 | 支【宋】【元】【明】【宮】 | 捨識·支節 |
| 0282a16 | 秤 | 稱【宋】【元】【明】【宮】 | 死生同時如秤兩頭 |
| 0282b17 | 伎 | 技【元】【明】 | 中有·工巧 |
| 0282b26 | 其 | 〔－〕【宋】【元】【明】【宮】 | 中有段 |
| 0282b27 | 正 | 而【明】 | 中有段 |
| 0282c06 | 父 | 母【宋】【元】【明】【宮】 | 入胎顛倒·當男貪母句 |
| 0282c06 | 母 | 父【宋】【元】【明】【宮】 | 入胎顛倒·當女貪父句 |
| 0282c06 | 或 | 或母【宋】【元】【明】【宮】 | 入胎顛倒句 |
| 0282c28 | 多福 | 福多【宋】【元】【明】【宮】 | 入胎·福業句 |
| 0283a16 | 所＊ | 法【宋】【元】【明】【宮】＊ | 〈後序〉譯序文 |
| 0283a22 | 君 | 居【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283a27 | 基 | 其【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b02 | 緝 | 輯【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b03 | 璞 | 樸【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b06 | 璧 | 壁【宋】【宮】 | 〈後序〉譯序文 |
| 0283b07 | 繞 | 擾【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b08 | 州 | 洲【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b08 | 謨 | 談【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b12 | 資 | 表【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b12 | 襟 | 㦗【元】 | 〈後序〉譯序文 |
| 0283b13 | 伎 | 技【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b16 | 而 | 同【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b17 | 胎 | 昭【宋】【元】【明】，照【宮】 | 〈後序〉譯序文 |
| 0283b18 | 什 | 滕【宋】【宮】，騰【元】【明】 | 〈後序〉譯序文 |
| 0283b28 | 偈 | 頌【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283b28 | 返 | 反【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c01 | 二月六日 | 〔－〕【宋】【元】【明】【宮】 | 〈後序〉譯序文·年月 |
| 0283c06 | 字 | 言【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c08 | 知 | 和【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c10 | 烝 | 承【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c13 | 惠 | 慧【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c16 | 七 | 〔－〕【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c17 | 證＊ | 綴【宋】【元】【明】【宮】＊ | 〈後序〉譯序文 |
| 0283c18 | 心 | 心地【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0283c20 | 姓 | 性【明】 | 〈後序〉譯序文 |
| 0284a02 | 至 | 〔－〕【明】【宮】 | 〈後序〉譯序文 |
| 0284a04 | 他 | 陀【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0284a09 | 隨 | 功【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0284a10 | 宸 | 神【宮】 | 〈後序〉譯序文 |
| 0284a10 | 爰 | 曲【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0284a15 | 紆 | 行【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0284a15 | 仙 | 僊【明】 | 〈後序〉譯序文 |
| 0284a16 | 式 | 永【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0284a17 | 輝冀 | 榮俾【宋】【元】【明】【宮】 | 〈後序〉譯序文 |
| 0284b03 | 隨 | 隨散故【宋】 | 一切種子識自體段 |
| 0284b04 | 欲 | 欲界【宋】【元】【明】【聖】 | 種子互具·欲界自體句 |
| 0284b09 | 故＊ | 〔－〕【宋】【元】【明】【宮】＊ | 種子自體段 |
| 0284b09 | 不散 | 不【宋】【元】，故【明】【宮】 | 種子自體段 |
| 0284b09 | 熟 | 熟故令其【宋】【元】【明】【宮】 | 種子自體段 |
| 0284c10 | 苦 | 若【元】 | 種子即苦·麁重段 |
| 0284c19 | 已 | 以【宋】【元】【明】【宮】 | 胎藏位段 |
| 0284c26 | 之 | 〔－〕【宋】【元】【明】【宮】【聖】 | 胎藏八位·出胎四緣段 |
| 0284c28 | 位 | 立【元】 | 胎藏位段 |
| 0284c28 | 箭 | 前【宋】【元】【明】【宮】 | 胎藏·箭喻段 |
| 0284c29 | 仍 | 〔－〕【宋】【元】【明】【宮】【聖】 | 胎藏段 |
| 0285a01 | 尸 | 已【元】 | 胎藏·閉尸段 |
| 0285a02 | 鍵 | 健【聖】 | 胎藏·鍵南段 |
| 0285a06 | 其 | 〔－〕【宋】【元】【明】【宮】 | 胎藏段 |
| 0285b01 | 成就（下同） | 成熟【宋】【元】【明】【宮】（下同） | 內分死生·成就句（此讀通貫下文，「下同」照錄） |
| 0285b12 | 就 | 熟【宋】【元】【明】【宮】【聖】 | 內分死生段 |
| 0285b12 | 此復於餘 | 〔－〕【宋】【元】【明】 | 內分死生·結段 |
附註：另有題記類 2 條不採並註明——0283a21「〈後序〉標題」（大正作「後序」，宋宮無、元明作「瑜伽師地論新譯序」，此後序宋元明宮四本俱置卷首）·0283a21「撰者題記」（大正八字「中書令臣許敬宗製」，宋元明宮作二十二字「銀青光祿大夫行東宮左庶子高陽縣開國男許敬宗撰」）——係卷首序之標題與撰者署，非死生正文異讀，不入枚舉。帶＊者係大正原欄星標，照錄。全 64 條底本從 CBETA 承字讀，無升定本案。真諦本佚，無另系異譯可勘。
三、唯識義之經據（眼·重）
死生段為阿賴耶識流轉義之經本樞紐：
(一) 結生相續＝阿賴耶識和合依託——〔T30n1579 0283a05–a10〕「一切種子異熟所攝執受所依阿賴耶識和合依託……說識已住結生相續。即此名為羯羅藍位」。→ 攝決擇八相之「結生相續」相〔0579a+〕；成唯識論卷三阿賴耶「異熟·一切種子·執受」三相〔T31n1585 卷3〕。 (二) 執受持身·命終捨識——〔0282a08〕「識於所依從上分捨／從下分捨……後識唯心處捨，從此冷觸遍滿所依」。→ 阿賴耶「執受根身」「壽煖識三相依」之臨終相；攝決擇「命終時識」相。 (三) 死生同時·異熟無間——〔0282a16〕「死生同時，如秤兩頭，低昂時等」。→ 異熟識無間相續、不墮斷常之經據。 (四) 我愛建立中有——〔0281c25〕「長時所習我愛現行……謂我當無，便愛自身，由此建立中有、生報」；三果差別（預流一來制而不著·不還不現行）。→ 末那恒行我愛（五事「恒行意」）驅動流轉之證；成唯識末那「四惑·我愛」相應〔T1585 卷4–5〕。 (五) 種子新熏·異名·轉依——〔0284a29+〕種子「望數數取異熟果，說彼為新」（本有新熏之源）；異名列「界·種姓·自性·因·薩迦耶·戲論·阿賴耶·取·苦·薩迦耶見所依·我慢所依」；「般涅槃……轉捨一切染污法種子所依……轉得內緣自在」（轉依）。→ 成唯識種子六義·本新諍·轉依義之論本。
四、諸家異釋（古德·標宗）
最勝子《瑜伽師地論釋》T1580
釋意地命名（六七八同依意根）〔T30n1580 0885c21–c29〕。死生一段最勝子《釋》唯全論總敘，無逐段別釋，此段從闕（檢索無專段·據實標缺）。
遁倫《瑜伽論記》T1828（中有·入胎·羯羅藍八位）
- 健達縛（中有）訓釋〔T42n1828 0322c27〕：「健達縛，此云尋香行，尋當生處香，而行往故；或唯食香，香所資故；如化樂者，名尋香故。此唯欲界，……」又引基師（窺基）解、《涅槃經》「或說欲、色界有中有；或說欲界無中有」之料簡，判「容豫者有，速疾者無」（遁倫錄基師·涅槃經，唯錄不判）。
- 羯羅藍八位·配十二支〔T42n1828 0324c22〕：「羯羅藍者，此名雜穢，亦名和合，此為最初眾苦因起，損惱既廣喻立箭名。……遏部曇者，此名為疱……閉尸者，此名凝結。鍵南者，此名堅厚。鉢羅奢佉者，此名枝分。若依十二支攝此八位，初、一通在識支名色支中……根形二位在六處支。」（胎藏八位配十二支之科判，遁倫自撰。）
古德異說唯錄徵引（經與古德徵引之約）：列其在、不判其是非。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 所徵 | 精確義 |
|---|---|---|---|
| 中有 | antarā-bhava | 〔本論 0282a16+〕 | 死有生有之中間身·具諸根·唯天眼見 |
| 健達縛 | gandharva | 〔本論·尋香行故〕 | 中有異名·尋香而行·以香為資 |
| 羯羅藍 | kalala | 〔本論 0283a10〕 | 結生最初位·精血凝結如熟乳 |
| 和合依託 | — | 〔本論 0283a05〕 | 阿賴耶識託精血為自體·結生相續 |
| 阿賴耶識 | ālaya-vijñāna | 〔本論 0283a06·異名 0284b〕 | 一切種子·異熟所攝·執受所依 |
| 我愛 | ātma-sneha | 〔本論 0281c25〕 | 末那恒緣藏識為我之愛·臨終驅生 |
| 異熟 | vipāka | 〔本論·異熟所攝〕 | 由業招感之果報性·自性受所攝 |
| 隨眠／麁重 | anuśaya / dauṣṭhulya | 〔本論 0284b〕 | 煩惱品種子·所依自體不堪能性·安立為苦 |
古德所傳梵音寫多從闕；「—」表示古德所傳音寫從闕。
六、譬喻·修辭
- 死生同時，如秤兩頭，低昂時等〔0282a16〕——喻異熟識捨此受彼之無間。
- 中有如黑羺光（惡）／如白衣光（善）·如陰闇夜／晴明夜〔0282a18+〕——喻業別所感中有之相。
- 精血和合，猶如熟乳凝結〔0283a05〕——喻羯羅藍結生之初凝。
- 猶壯丈夫與羸劣者共相捔力，能制伏之〔0281c28〕——喻預流一來以智制我愛。
七、互讀
- 成唯識論〔T1585〕：阿賴耶三相（卷3）·末那我愛四惑（卷4–5）·種子六義與本新諍·轉依——死生段阿賴耶結生·我愛·種子義之論本大備。
- 攝決擇分〔T1579 0579a〕：八相證阿賴耶（結生·執受·壽煖·命終識）——死生段「識住結生持身」之決擇。
- 《百法明門論》（本叢書）：阿賴耶為心法之一·隨眠攝煩惱位——種子麁重隨眠之百法位。
- 02-01 五事（本地）：自性即心意識三·恒行意——死生為其動態流轉演示。
八、校本定位
- 玄奘 T1579（底本）：死生段〔0281b03〕起—〔0285b18〕訖。子錨：死 0281b03·我愛建立中有 0281c25·識捨處 0282a08·死生同時 0282a16·和合依託 0283a05·結生相續 0283a09·羯羅藍位 0283a10·一切種子識自體 0284a29·胎藏八位 0284c26。
- 遁倫 T1828：健達縛中有 0322c27·羯羅藍八位配十二支 0324c22。
- 攝決擇分 T1579：八相〔0579a18+〕。
- 成唯識論 T1585：阿賴耶三相·末那章·種子六義——互讀逐字頁錨後文互見。
- 校勘：本段（0281b03–0285b18）大正原書校記 64 條全枚舉（目二(三)·錨全定位·底本從 CBETA 承字讀·無升定本案）；題記類 2 條（後序標題·撰者署）不採並註明；卷1末–卷2 跨卷，卷首〈後序〉序文用字異讀一叢並錄。
The passage on death and birth is the place where the store consciousness's four senses — rebirth-reconnection and continuity · appropriation · maturation · all-seeds — are scripturally established; the manas's self-love that drives the receiving of birth shows itself here.
I. Doctrinal-Outline Placement
| Outline system | Placement of this passage |
|---|---|
| Xuanzang T1579, the Basic Section | The Stage of the Mental (Stage 02) · the inner cycle of death and birth in the flux of transmigration 〔T30 0281b03 「云何死」 tr. "What is death" — to 0285b18 「略說內分死生已」 tr. "the inner cycle of death and birth has been stated in brief"〕, belonging to the "extended exposition" of section one of the Stage-of-the-Mental chapter |
| The treatise itself | death 〔0281b03〕 → birth · the intermediate existence 〔0282a16〕 → entering the womb, the three conditions and three hindrances · union-and-reliance and rebirth-reconnection 〔0283a05〕 → the intrinsic body of the all-seeds consciousness 〔0284a29〕 → the eight positions of the womb-embryo · the four conditions of emerging from the womb 〔0284c26〕 |
| Jinaputra T1580 | Glosses that the Stage of the Mental subsumes the sixth, seventh, and eighth consciousnesses as sharing the manas faculty as their common support (the naming) 〔T30n1580 0885c21+〕; death and birth belongs to the extended display of the Stage of the Mental |
| Dunlun T1828 | Glosses death and birth, the intermediate existence, and entering the womb passage by passage 〔T42n1828 the intermediate existence 0322c27 · the eight kalala positions matched to the twelve links 0324c22〕 |
II. Alternate Translations · Collation of In-Treatise Parallels
- Alternate translation: Paramārtha's Treatise on the Seventeen Stages (including the Stage of the Mental) is lost; omitted here.
- In-treatise parallel: the Section on Ascertainment (fasc. 51) jointly ascertains the Stage of the Five Sense-Consciousnesses and the Stage of the Mental, and proves by eight characteristics that the store consciousness definitely exists 〔T30n1579 0579a18+〕 — among these, the characteristics of "rebirth-reconnection and continuity," "the appropriation of the material faculties," "the three [that are] lifespan, warmth, and consciousness," and "the consciousness at the moment of dying" ascertain exactly this passage's sense of the store consciousness sustaining the body and reconnecting rebirth. This is the in-treatise ascertainment-parallel of the death-and-birth passage's "the consciousness comes to rest, reconnecting rebirth."
- Collation (full enumeration of the Taishō base text's collation notes): this passage (0281b03–0285b18) carries in the Taishō base text a total of 64 collation notes (although the
<app>collation elements are absent, the base text's collation notes are recorded in note form — "zero collation elements" does not equal "no collation notes" — fully enumerated below; a further 2 colophon-type records and the fascicle-boundary matter are counted separately, not adopted, and are noted). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); not a single note in this passage rises to a critical-edition emendation (none has both an ancient-master lemma citation and doctrinal support for the variant); variants are recorded alongside for the record. Note on the fascicle boundary: this passage spans the end of fasc. 1 and fasc. 2; at the head of fasc. 2 stands the "Afterword" by Xuanzang's disciple Xu Jingzong (the Preface to the New Translation of the Yogācārabhūmi), and the character-variants of this preface-text (one cluster at 0283a16–0284a17, such as 「君／居」「基／其」「璞／樸」) fall within this passage's page-range but belong to the translation-preface text, not the death-and-birth main text — they are recorded alongside; its title and author's-signature, 2 records, belong to the colophon type and are not adopted (see the appended note).
| Note # | Anchor | Base 【大 Taishō】 | Variant | Context |
|---|---|---|---|---|
| — | 0281c06 | 曾串 | 串會【宋】【元】【明】，串曾【宮】 | Death · the habitual-practice line |
| — | 0281c21 | 睛 | 精【宋】【元】【明】【宮】 | Death-sign · the eyeball |
| — | 0281c29 | 捔 | 角【宋】【元】【明】【宮】 | Self-love · the simile of the robust man subduing the frail in a trial of strength |
| — | 0282a02 | 肢 | 支【宋】【元】【明】【宮】 | Relinquishing the consciousness · the limbs and joints |
| — | 0282a16 | 秤 | 稱【宋】【元】【明】【宮】 | Death and birth simultaneous, like the two ends of a balance |
| — | 0282b17 | 伎 | 技【元】【明】 | The intermediate existence · craft |
| — | 0282b26 | 其 | 〔－〕【宋】【元】【明】【宮】 | The intermediate-existence passage |
| — | 0282b27 | 正 | 而【明】 | The intermediate-existence passage |
| — | 0282c06 | 父 | 母【宋】【元】【明】【宮】 | Entering-the-womb inversion · the "when to be male, craves the mother" line |
| — | 0282c06 | 母 | 父【宋】【元】【明】【宮】 | Entering-the-womb inversion · the "when to be female, craves the father" line |
| — | 0282c06 | 或 | 或母【宋】【元】【明】【宮】 | The entering-the-womb inversion line |
| — | 0282c28 | 多福 | 福多【宋】【元】【明】【宮】 | Entering the womb · the meritorious-karma line |
| — | 0283a16 | 所＊ | 法【宋】【元】【明】【宮】＊ | "Afterword" · translation-preface text |
| — | 0283a22 | 君 | 居【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283a27 | 基 | 其【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b02 | 緝 | 輯【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b03 | 璞 | 樸【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b06 | 璧 | 壁【宋】【宮】 | "Afterword" · translation-preface text |
| — | 0283b07 | 繞 | 擾【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b08 | 州 | 洲【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b08 | 謨 | 談【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b12 | 資 | 表【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b12 | 襟 | 㦗【元】 | "Afterword" · translation-preface text |
| — | 0283b13 | 伎 | 技【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b16 | 而 | 同【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b17 | 胎 | 昭【宋】【元】【明】，照【宮】 | "Afterword" · translation-preface text |
| — | 0283b18 | 什 | 滕【宋】【宮】，騰【元】【明】 | "Afterword" · translation-preface text |
| — | 0283b28 | 偈 | 頌【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283b28 | 返 | 反【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c01 | 二月六日 | 〔－〕【宋】【元】【明】【宮】 | "Afterword" · translation-preface text · the date |
| — | 0283c06 | 字 | 言【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c08 | 知 | 和【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c10 | 烝 | 承【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c13 | 惠 | 慧【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c16 | 七 | 〔－〕【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c17 | 證＊ | 綴【宋】【元】【明】【宮】＊ | "Afterword" · translation-preface text |
| — | 0283c18 | 心 | 心地【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0283c20 | 姓 | 性【明】 | "Afterword" · translation-preface text |
| — | 0284a02 | 至 | 〔－〕【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284a04 | 他 | 陀【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284a09 | 隨 | 功【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284a10 | 宸 | 神【宮】 | "Afterword" · translation-preface text |
| — | 0284a10 | 爰 | 曲【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284a15 | 紆 | 行【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284a15 | 仙 | 僊【明】 | "Afterword" · translation-preface text |
| — | 0284a16 | 式 | 永【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284a17 | 輝冀 | 榮俾【宋】【元】【明】【宮】 | "Afterword" · translation-preface text |
| — | 0284b03 | 隨 | 隨散故【宋】 | The all-seeds-consciousness intrinsic-body passage |
| — | 0284b04 | 欲 | 欲界【宋】【元】【明】【聖】 | The seeds' mutual inclusion · the desire-realm intrinsic-body line |
| — | 0284b09 | 故＊ | 〔－〕【宋】【元】【明】【宮】＊ | The seed intrinsic-body passage |
| — | 0284b09 | 不散 | 不【宋】【元】，故【明】【宮】 | The seed intrinsic-body passage |
| — | 0284b09 | 熟 | 熟故令其【宋】【元】【明】【宮】 | The seed intrinsic-body passage |
| — | 0284c10 | 苦 | 若【元】 | The seed-is-suffering · coarse-heaviness passage |
| — | 0284c19 | 已 | 以【宋】【元】【明】【宮】 | The womb-embryo positions passage |
| — | 0284c26 | 之 | 〔－〕【宋】【元】【明】【宮】【聖】 | The eight womb-embryo positions · four conditions of emerging passage |
| — | 0284c28 | 位 | 立【元】 | The womb-embryo positions passage |
| — | 0284c28 | 箭 | 前【宋】【元】【明】【宮】 | The womb-embryo · the arrow-simile passage |
| — | 0284c29 | 仍 | 〔－〕【宋】【元】【明】【宮】【聖】 | The womb-embryo passage |
| — | 0285a01 | 尸 | 已【元】 | The womb-embryo · the peśī passage |
| — | 0285a02 | 鍵 | 健【聖】 | The womb-embryo · the ghana passage |
| — | 0285a06 | 其 | 〔－〕【宋】【元】【明】【宮】 | The womb-embryo passage |
| — | 0285b01 | 成就（下同） | 成熟【宋】【元】【明】【宮】（下同） | The inner cycle of death and birth · the "accomplishment" line (this reading runs on through the following text; "the same below" recorded as printed) |
| — | 0285b12 | 就 | 熟【宋】【元】【明】【宮】【聖】 | The inner-cycle-of-death-and-birth passage |
| — | 0285b12 | 此復於餘 | 〔－〕【宋】【元】【明】 | The inner cycle of death and birth · the closing passage |
Appended note: there are further 2 colophon-type records, not adopted and here noted — 0283a21 "the 'Afterword' title" (the Taishō reads 「後序」; the Song and Palace lack it; the Yuan and Ming read 「瑜伽師地論新譯序」; this afterword is placed at the head of the fascicle in all four of the Song, Yuan, Ming, and Palace editions) · 0283a21 "the author's signature" (the Taishō's eight characters 「中書令臣許敬宗製」; the Song, Yuan, Ming, and Palace read the twenty-two characters 「銀青光祿大夫行東宮左庶子高陽縣開國男許敬宗撰」) — these are the title and author's signature of the head-of-fascicle preface, not death-and-birth-main-text variants, and are not entered into the enumeration. Items marked ＊ are the asterisks of the Taishō's own column-star, recorded as printed. All 64 notes follow the CBETA character-readings; not one rises to a critical-edition emendation. Paramārtha's edition is lost, so there is no alternate translation of a separate lineage to collate against.
Collation conclusion: although this CBETA edition has zero
<app>elements, the Taishō base text's collation notes are recorded as running annotations and have been fully enumerated above; the in-treatise ascertainment-parallel (the eight-characteristic proof of the store consciousness) has been drawn in (Headings III, VII, VIII).
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye · Weighty)
The death-and-birth passage is the scriptural pivot of the store consciousness's meaning of the flux:
(1) Rebirth-reconnection and continuity = the store consciousness uniting and taking reliance — 〔T30n1579 0283a05–a10〕「一切種子異熟所攝執受所依阿賴耶識和合依託……說識已住結生相續。即此名為羯羅藍位」 tr. "the store consciousness — which is all-seeds, subsumed under maturation, and the basis of appropriation — unites with it and takes reliance upon it … it is said that the consciousness has come to rest, reconnecting rebirth and continuing it; this very [stage] is named the kalala position." → the "rebirth-reconnection and continuity" characteristic among the Section on Ascertainment's eight 〔0579a+〕; the Cheng Weishi Lun, fasc. 3, the store consciousness's three characteristics (maturation · all-seeds · appropriation) 〔T31n1585 fasc. 3〕.
(2) Appropriating and sustaining the body · relinquishing the consciousness at dying — 〔0282a08〕「識於所依從上分捨／從下分捨……後識唯心處捨，從此冷觸遍滿所依」 tr. "the consciousness relinquishes its support beginning from the upper part / beginning from the lower part … the last consciousness is relinquished only at the region of the heart; from this the cold sensation pervades the whole support." → the store consciousness's death-bed sign of "appropriating the material faculties" and of "the three — lifespan, warmth, and consciousness — resting upon one another"; the Section on Ascertainment's "consciousness at the moment of dying" characteristic.
(3) Death and birth simultaneous · maturation without interval — 〔0282a16〕「死生同時，如秤兩頭，低昂時等」 tr. "death and birth are simultaneous, like the two ends of a balance-beam: as one dips and the other rises, they are equal in time." → the scriptural ground for the maturational consciousness's continuing on without interval, falling into neither annihilation nor eternalism.
(4) Self-love establishes the intermediate existence — 〔0281c25〕「長時所習我愛現行……謂我當無，便愛自身，由此建立中有、生報」 tr. "the self-love long habituated becomes active … thinking 'I am about to be no more,' he then loves his own body, and through this the intermediate existence and the requital in the [next] birth are established"; the differences among the three fruits (the stream-enterer and once-returner curb it so as not to cling; for the non-returner it no longer becomes active). → the proof that the manas's ever-active self-love (the five items' "ever-active mentation") drives the flux; the Cheng Weishi Lun's manas associated with the "four afflictions · self-love" 〔T1585 fasc. 4–5〕.
(5) The seed newly perfumed · its other names · the transformation of the basis — 〔0284a29+〕 the seed "in view of its repeatedly taking up the maturational fruit, is called 'new'" (the source of the innate and the newly perfumed); the other names list "element · lineage · intrinsic nature · cause · the personal body · idle proliferation · the store · grasping · suffering · the resting-basis of the view of a personal self · the resting-basis of self-conceit"; "at parinirvāṇa … [they] relinquish, by transformation, the basis of all the seeds of defiled dharmas … and turn to attain the mastery of inner conditioning" (the transformation of the basis). → the treatise-source of the Cheng Weishi Lun's six senses of the seed · the dispute over the innate and the new · the meaning of the transformation of the basis.
IV. The Explanations of the Various Masters (the Ancients · Setting the Theme)
Jinaputra, Commentary on the Yogācārabhūmi T1580
Glosses the naming of the Stage of the Mental (the sixth, seventh, and eighth consciousnesses sharing the manas faculty as their common support) 〔T30n1580 0885c21–c29〕. For the death-and-birth passage, Jinaputra's Commentary has only a general summary of the whole treatise, with no passage-by-passage separate gloss; this passage is therefore lacking (no dedicated passage found on search · marked as lacking according to the facts).
Dunlun, Notes on the Yogācārabhūmi T1828 (the intermediate existence · entering the womb · the eight kalala positions)
- Gloss on the gandharva (the intermediate existence) 〔T42n1828 0322c27〕: 「健達縛，此云尋香行，尋當生處香，而行往故；或唯食香，香所資故；如化樂者，名尋香故。此唯欲界，……」 tr. "gandharva, here rendered 'moving by seeking scent': because it seeks the scent of the place where it is to be born and moves and goes toward it; or because it eats only scent, being sustained by scent; as with those of the Heaven of Enjoying Emanations, [it is] named 'scent-seeking.' This is only in the desire realm …" He further cites Master Ji's (Kuiji's) explanation, and the Nirvāṇa-sūtra's discrimination that "some say the desire and form realms have an intermediate existence; some say the desire realm has no intermediate existence," and judges that "for the leisurely there is one; for the swift there is none" (Dunlun records Kuiji and the Nirvāṇa-sūtra, recording only and not judging).
- The eight kalala positions · matched to the twelve links 〔T42n1828 0324c22〕: 「羯羅藍者，此名雜穢，亦名和合，此為最初眾苦因起，損惱既廣喻立箭名。……遏部曇者，此名為疱……閉尸者，此名凝結。鍵南者，此名堅厚。鉢羅奢佉者，此名枝分。若依十二支攝此八位，初、一通在識支名色支中……根形二位在六處支。」 tr. "kalala, here named 'the mixed and foul,' also named 'the united': this is the first arising of the cause of the manifold sufferings; the harm and vexation being already broad, the simile of the arrow is set up to name it … arbuda, here named 'the blister' … peśī, here named 'the congealed.' ghana, here named 'the firm and thick.' praśākhā, here named 'the branching-out.' If, following the twelve links, one subsumes these eight positions, the first — the first — falls in general within the consciousness link and the name-and-form link … the two positions of the faculties and of shape fall within the six-sense-bases link." (The doctrinal-outline of matching the eight womb-embryo positions to the twelve links is Dunlun's own composition.)
The ancients' divergent explanations are cited by record only (the convention of citing scripture and the ancients): they list that a view exists, and do not judge its rightness or wrongness.
V. Terminology
| 漢 | Ancient-transmitted Sanskrit (romanization · pronunciation aid) | Attestation | Precise sense |
|---|---|---|---|
| 中有 | antarā-bhava | 〔this treatise 0282a16+〕 | The intermediate body between the death-existence and the birth-existence · has all the faculties complete · seen only by the divine eye |
| 健達縛 | gandharva | 〔this treatise · because it moves by seeking scent〕 | An other name of the intermediate existence · moves by seeking scent · sustained by scent |
| 羯羅藍 | kalala | 〔this treatise 0283a10〕 | The first position of rebirth-reconnection · semen-and-blood congealed like boiled milk |
| 和合依託 | — | 〔this treatise 0283a05〕 | The store consciousness taking the semen-and-blood as its own body, in reliance · rebirth-reconnection and continuity |
| 阿賴耶識 | ālaya-vijñāna | 〔this treatise 0283a06 · other names 0284b〕 | All-seeds · subsumed under maturation · the basis of appropriation |
| 我愛 | ātma-sneha | 〔this treatise 0281c25〕 | The manas's love that ever takes the store consciousness as a self · drives the receiving of birth at the end of life |
| 異熟 | vipāka | 〔this treatise · subsumed under maturation〕 | The requital-nature summoned by karma · subsumed under intrinsic feeling |
| 隨眠／麁重 | anuśaya / dauṣṭhulya | 〔this treatise 0284b〕 | The affliction-class seed · the incapability of the intrinsic body that is its basis · established as suffering |
The ancient-transmitted Sanskrit transliterations are largely absent; entries marked "—" lack an attestable ancient-master transliteration and are not reconstructed from modern critical editions.
VI. Similes · Rhetoric
- Death and birth simultaneous, like the two ends of a balance, as one dips and the other rises, equal in time 〔0282a16〕 — figuring the maturational consciousness's intervalless relinquishing here and receiving there.
- The intermediate existence like the gleam of a black ram (evil) / like the sheen of white cloth (wholesome) · like a dark and gloomy night / a clear and bright night 〔0282a18+〕 — figuring the sign of the intermediate existence summoned by the difference of karma.
- The semen-and-blood uniting, as at the time when boiled milk congeals 〔0283a05〕 — figuring the first congealing of the kalala's rebirth-reconnection.
- Just as a robust, strong man contends in a trial of strength with a frail and feeble one and is able to subdue him 〔0281c28〕 — figuring the stream-enterer's and once-returner's curbing of self-love by wisdom.
VII. Cross-Reading
- the Cheng Weishi Lun 〔T1585〕: the three characteristics of the ālaya (fasc. 3) · the manas's self-love and four afflictions (fasc. 4–5) · the six senses of the seed and the dispute over the innate and the new · the transformation of the basis — the treatise-source, fully furnished, of the death-and-birth passage's meaning of the ālaya's rebirth-reconnection, of self-love, and of the seed.
- the Section on Ascertainment 〔T1579 0579a〕: the eight-characteristic proof of the store consciousness (rebirth-reconnection · appropriation · lifespan-and-warmth · the consciousness at dying) — the ascertainment of the death-and-birth passage's "the consciousness comes to rest, reconnects rebirth, and sustains the body."
- the Treatise on the Hundred Dharmas (this series): the ālaya as one of the mind-dharmas · the latent tendency subsuming the affliction-position — the Hundred-Dharmas placement of the seed as coarse-heaviness and latent tendency.
- 02-01, the Five Items (this Basic Section): the intrinsic nature is the three, mind-mentation-consciousness · the ever-active mentation — death and birth is the dynamic performance of its flux.
VIII. Placement of the Critical Editions
- Xuanzang T1579 (base text): the death-and-birth passage from 〔0281b03〕 to 〔0285b18〕. Sub-anchors: death 0281b03 · self-love establishing the intermediate existence 0281c25 · the site of relinquishing the consciousness 0282a08 · death and birth simultaneous 0282a16 · union-and-reliance 0283a05 · rebirth-reconnection and continuity 0283a09 · the kalala position 0283a10 · the intrinsic body of the all-seeds consciousness 0284a29 · the eight womb-embryo positions 0284c26.
- Dunlun T1828: the gandharva intermediate existence 0322c27 · the eight kalala positions matched to the twelve links 0324c22.
- Section on Ascertainment T1579: the eight characteristics 〔0579a18+〕.
- Cheng Weishi Lun T1585: the three characteristics of the ālaya · the manas chapter · the six senses of the seed — the page-anchors for cross-reading to be filled in from the later text, cross-referenced.
- Collation: this passage (0281b03–0285b18) carries 64 collation notes in the Taishō base text, fully enumerated (Heading II · anchored throughout · the base follows the CBETA character-readings · none rises to a critical-edition emendation); 2 colophon-type records (the afterword title · the author's signature) are not adopted and are noted; spanning the end of fasc. 1 into fasc. 2, the character-variants of the head-of-fascicle "Afterword" preface-text form one cluster, recorded alongside. Paramārtha's edition is lost → no alternate translation to collate against.