Chinese
也因为没有意。六识的识，极其不稳定，屡屡中断，不能作为熏习习气的所依。那些识的眷属的心所，更不适合了。如果想要在<仅是补特伽罗>的身体上播下知识的种子，那就太过分了。这样的所知是不可能的，即使可能，按照您的观点，在无色界也不可能存在熏习习气的所依。您认为有色根不在无色界，对吧？上面已经否定了六识不能作为熏习习气的所依。如果无有阿赖耶识，则不应道理于胎生之胎中结生相续，因为识完全进入父母的精血中，在一个月内是凝滑位的阶段，脉还没有形成，根也还没有形成，所以五根识是没有的，而你们不承认阿赖耶识，所以依赖于它的染污意也没有，那个时候如果有一个识，除了意识没有别的可能。但那个时候的识不是意识，因为不具备意识的特征，意识的因缘不具足。首先成立，意识是以过去、未来、现在三时，以及<假立假立非>二灭和虚空为对境的，而凝滑位时的识不能以那些为对境。意识的特征也不具足。其次成立，那个时候意识生起的因缘也不具足，如果有阿赖耶识，以它为因缘，意识生起是合理的，但你们不承认阿赖耶识，所以因缘不具足。因为没有它，染污意也没有，所以等无间缘也不具足。因此，经部宗等说：断绝与结生，离贪与衰损，死亡与转生，都认为是意识。如是，也认为在胎中结生时的识是意识。昏厥等状态中，识会变成没有，因为疾病和鬼神等的缘故。
English
And also because there is no mind. The consciousnesses of the six aggregates are extremely unstable and repeatedly interrupted, so they cannot be the basis for imprinting habits. The mental factors that arise as retinues of those are even more unsuitable. If you want to plant the seed of knowledge in the body of <only the person>, it would be too extreme. Such an object of knowledge is impossible. Even if it were possible, according to your view, there could be no basis for imprinting habits in the formless realm. You assert that the sense faculties with form do not exist in the formless realm, right? It has already been established above that the six aggregates cannot be the basis for imprinting habits. If there is no ālaya-vijñāna, it is unreasonable for a womb-born being to take rebirth in the womb, because the consciousness completely enters the father and mother's sperm and blood, and for one month it is in the stage of a "slippery mass," the veins have not yet formed, and the sense faculties have not yet formed, so the five sense consciousnesses do not exist, and you do not accept the ālaya-vijñāna, so the afflicted mind that relies on it also does not exist. If there is a consciousness at that time, there is no possibility other than mind-consciousness. But the consciousness at that time is not mind-consciousness, because it does not possess the characteristics of mind-consciousness, and the causes and conditions for mind-consciousness are not complete. First, it is established that mind-consciousness takes the three times of past, future, and present as its objects, as well as the two cessations of <conceptual and non-conceptual> and space. But the consciousness at the time of the "slippery mass" cannot take those as its objects. The characteristics of mind-consciousness are also not complete. Second, it is established that the causes and conditions for the arising of mind-consciousness at that time are also not complete. If there were ālaya-vijñāna, it would be reasonable for mind-consciousness to arise by making it the causal condition, but you do not accept ālaya-vijñāna, so the causal condition is not complete. Because it does not exist, the afflicted mind also does not exist, so the immediate condition is also not complete. Therefore, the Vaibhāṣikas and others say: "Cessation and rebirth, detachment from desire and decline, death and transmigration, are all considered to be mind-consciousness." Thus, they also consider the consciousness at the time of rebirth in the womb to be mind-consciousness. In states such as fainting, consciousness will become non-existent, because of causes such as illness and demonic possession.
Chinese
会陷入昏迷，以及灭尽定和无想定，这两种禅定。在深度睡眠的状态下，是否有意识？如果存在，那么就成立了阿赖耶识的存在。因为在那种状态下，五根识是不存在的，因为很明显没有看到和听到等等。意识也是不存在的，因为没有任何分别念的活动。因此，除了阿赖耶识之外，没有其他的可以观察到。如果说在那些状态下没有意识，那是非常不合理的。首先，深度睡眠和昏迷这两种状态，很明显是有意识的，因为会再次醒来，并且很明显能看到身体的温度和汗水等等的产生。如果认为没有意识，那就与现量相违背了。不仅如此，就像切割尸体不会产生罪恶一样，如果在睡眠和昏迷状态下，将那个人的身体完全切割，那么切割者也不会产生罪恶，因为那个人没有意识。除了这两种状态之外，两种禅定也是有意识的，因为会再次从禅定中醒来。对此，前派认为，即使在那些状态下没有意识，但因为有生命，所以切割身体也不会产生罪恶等等，不会有如上所说的过失。所谓生命<蕴的同类相续存在的部分>，因为没有身体和心识之外的实物存在，所以是安立在心识和身体结合的状态上的假有。因此，与身体结合的心识，即使五根识只是很小的一部分，也会中断。因此，在五根识中断的状态下，身体和心识的结合也会中断。所以，生命也会中断。因此，身体和心识结合的心识，绝对不是五根识。那个心识也不是意识，因为它是不可指示的，没有阻碍的，不依赖于有形之物。另外，即使没有心识，例如一个阿罗汉比丘的七天
English
one will fall into unconsciousness, as well as the cessation attainment and the non-perception attainment, these two samadhis. In the state of deep sleep, is there consciousness or not? If there is, then the existence of the ālaya-vijñāna is established. Because in that state, the five sense consciousnesses do not exist, because it is obvious that there is no seeing and hearing, etc. The mind consciousness is also non-existent, because there is no activity of conceptual thought. Therefore, other than the ālaya, nothing else can be observed. If it is said that there is no consciousness in those states, then it is very unreasonable. First of all, it is obvious that there is consciousness in the two states of deep sleep and coma, because one will wake up again, and it is obvious that the body's temperature and sweat, etc., are produced. If one thinks that there is no consciousness, then it contradicts direct perception. Moreover, just as cutting a corpse does not produce sin, if the body of that person in the state of sleep and coma is completely cut, then the cutter will not produce sin, because that person has no consciousness. Other than these two states, the two samadhis also have consciousness, because one will wake up from the samadhi again. To this, the former school thinks that even if there is no consciousness in those states, but because there is life, cutting the body will not produce sin, etc., there will be no faults as mentioned above. The so-called life <the part where the similar continuum of aggregates exists>, because there is no real object other than the body and mind, it is a nominal existence established on the state of the combination of mind and body. Therefore, the mind that is combined with the body, even if the five sense consciousnesses are only a small part, will be interrupted. Therefore, in the state where the five sense consciousnesses are interrupted, the combination of body and mind will also be interrupted. Therefore, life will also be interrupted. Therefore, the mind that combines the body and mind is definitely not the five sense consciousnesses. That mind is also not the mind consciousness, because it is un-demonstrable, unobstructed, and does not depend on tangible things. Also, even if there is no mind, for example, a bhikṣu arhat's seven days
Chinese
进入灭尽定而入定，对此，如果苏醒的心识没有阿赖耶识，就会因为没有近取因，而成为无因。对此，前派说不会这样，最初进入灭定的心识，经过七天后，会成为后来苏醒的心识的近取因，如果这样认为，那是不对的，因为最初进入的心识已经灭尽，中间间隔了七天左右的时间。对此，前派说没有过失，比如，第一个刹那的苗芽灭尽后，第二个刹那的产生没有过失一样，进入灭定的心识灭尽，与此苏醒的心识产生不相违背，苗芽的第一个刹那<和，进入灭尽定>最初进入的心识二者灭尽也相同，由此产生也相同，如果这样认为，那是极其不相同，因为间隔了很长时间。比如，火和木柴之间，如果没有其他事物和其他时间间隔，火就会燃烧木柴，时间没有间隔而存在，就像听闻等不会忘记一样，这是显而易见的。另外，昏厥和熟睡等这些，如果是身体四大元素的力量导致心识停止，那么再次产生时，也会成为由四大元素所支配而产生，这样一来，心识的本体就会成为四大元素的造作者，与外道数论派的观点相同。因此，在两种入定的情况下，所说的没有心识，是对低劣者的否定，并不是完全没有心识，那个时候的心识是阿赖耶识，因此，所说的没有心识，是心识的一种变化。因此，可以确定这四种状态都有心识，那个时候的心识也离不开阿赖耶识，因为在那些状态中，六识已经停止和不存在，所以有些人可能有烦恼意，但烦恼意不是心识的自主者，
English
Having entered into cessation samadhi, if the mind that awakens from it does not have the alaya consciousness, it will become causeless because there is no proximate cause. To this, the former party says that it will not be like that, the consciousness that initially enters cessation will, after seven days, be the proximate cause of the consciousness that will later awaken, if you think like that, it is not right, because the consciousness that initially enters has ceased, and there is an interval of about seven days in between. To this, the former party says that there is no fault, for example, just as there is no fault in the second moment arising after the first moment of the sprout has ceased, even though the consciousness that enters cessation has ceased, it is not contradictory for the consciousness that arises again from it to arise, the first moment of the sprout <and, into cessation> the two consciousnesses that initially enter are also the same in ceasing, and the same in arising from it, if you think like that, it is extremely dissimilar, because it is separated by a long time. For example, if there is no other object or other time between fire and firewood, the fire will burn the firewood, and remaining without interruption of time is like not forgetting what is heard, etc., which is clearly seen. Furthermore, if fainting and deep sleep, etc., are caused by the power of the four elements of the body causing the mind to cease, then when it arises again, it will also become arising under the control of the elements, and in that way, the entity of the mind will become the creator of the elements, which is the same as the view of the non-Buddhist Samkhya school. Therefore, what is said to be without mind in the case of the two samadhis is a negation of the inferior, and it is not that there is no consciousness at all, the consciousness at that time is the alaya consciousness, therefore, what is said to be without mind is a change of mind. Therefore, it is established that there is mind in those four states, and the mind at that time is also inseparable from the alaya consciousness, because in those states, the six consciousnesses have ceased and do not exist, so some may have afflicted mind, but the afflicted mind is not the master of consciousness,
Chinese
因为依赖于阿赖耶识。如果存在染污意，那么阿赖耶识也必然存在。如果不存在阿赖耶识，那么一切染污和清净的因果关系都将不成立。首先，染污的因果关系不成立，因为如果没有阿赖耶识，那么造作恶业就不会导致承受痛苦的果报。因为恶业在造作之后立即消失，并且没有阿赖耶识作为储存该业的习气种子的场所。例如，当一个人杀死一个生物时，想要杀死这个生物，想要用武器刺杀它的想法是杀生的真实行为，由此引发的身语行为虽然不是真实的行为，但它们也会在产生后立即消失。当它们消失时，你们不希望在阿赖耶识上留下业的习气。如果从那之后转生到地狱，那么根本没有近取因，或者必须承认，已经过去很长时间并且已经消失的恶业是近取因。第二，清净的因果关系无法成立，即长期习惯于欲界所依的禅定，从而修成初禅的禅定时，禅定在相续中产生时，第一刹那是欲界的心，第二刹那转变为禅定的心。然而，以欲界的心作为近取因，实际上不可能产生禅定的心，因为需要相似的近取因。因为欲界和禅定二者不是同类的因果关系。如果没有阿赖耶识，那么就没有储存禅定习气种子的场所阿赖耶识，因此不可能从欲界所依产生禅定。因此，我们自己的观点是，在过去世中积累的禅定习气以种子的形式存在于阿赖耶识上，当修习欲界所依的止观禅定时，它会完全唤醒之前的习气，凭借它的力量，禅定的心就会产生。特别是
English
Because it relies on the ālaya-vijñāna. If there is a klesha-manas, then the ālaya-vijñāna must also exist. If the ālaya-vijñāna does not exist, then all defiled and purified cause and effect relationships will not be established. First, the defiled cause and effect relationship is not established, because if there is no ālaya-vijñāna, then performing sinful deeds will not lead to experiencing suffering as a result. This is because the sinful deed ceases immediately after it is done, and there is no ālaya-vijñāna as a place to store the seeds of that deed's habit. For example, when a person kills a living being, the thought of wanting to kill this living being, wanting to stab it with a weapon, is the actual act of killing. The physical and verbal actions caused by this are not the actual act, but they also cease immediately after they arise. When they cease, you do not want to leave the habit of the deed on the ālaya-vijñāna. If one is reborn in hell after that, then there is absolutely no immediate cause, or one must admit that the evil deed that has passed a long time and has ceased is the immediate cause. Second, the pure cause and effect relationship cannot be established, that is, by practicing samādhi of dhyāna based on the desire realm for a long time, and thereby accomplishing the first dhyāna samādhi, when samādhi arises in the continuum, the first moment is the mind of the desire realm, and the second moment transforms into the mind of dhyāna. However, it is impossible for the mind of dhyāna to actually arise by taking the mind of the desire realm as the immediate cause, because a similar immediate cause is needed. This is because the desire realm and dhyāna are not the same kind of cause and effect relationship. If there is no ālaya-vijñāna, then there is no ālaya-vijñāna as the place to store the seeds of the dhyāna habit, so it is impossible for dhyāna to arise from the basis of the desire realm. Therefore, our own view is that the dhyāna habits accumulated in other previous lives exist in the form of seeds on the ālaya-vijñāna. When one meditates on the samādhi of śamatha-vipassanā based on the desire realm, it completely awakens the previous habits, and by its power, the mind of dhyāna arises. Especially