Chinese
仅仅显示为存在而已，因为词语是名称的基础。之所以说心和识二者所指不同，是因为在他们的宗义中，过去是心，是因；现在生起的是识，是果。因此，心这个词语表达的意义不同于识，因为这个词语是其中之一，就像心这个词一样。也不能将未来安立为心，因为没有确定的词语。或者说，之所以说所指不同，是因为这是按照先前建立的量论所说的。又，有些人，指的是僧人友护。所谓的“取蕴五者”，指的是在他的观点中，除了著名的阿赖耶识之外的其他。所谓“其他人”，指的是之前的僧人弥友童，所谓的“具有贪欲”，指的是与贪欲相应。或者说与贪欲同时，从这个角度来说，也包括以贪欲为对境。所谓“其他人”，指的是僧人妙音。这三个意义都将贪欲作为自己的，因此称为阿赖耶。所谓“经”，指的是从那里区分开来而依止。所谓“了知”，指的是了知总相粗大的特征，以及随之获得的知识只能了知自相，即色等粗大的特征，而不能了知细微的特征。声闻乘的安立是依于所知粗大的方面而作的，因此他们对这些的完全了知也只适合于那些进入所知粗大方面的人。所谓“是善法”，是因为它是连接相续的，并且遍及一切有情。这一点在其他宗义中是不可能的，而在自己的宗义中是可能的，因此进行了论证。例如，等等，是为了说明在其他宗义中是不可能的。按照分别说者的观点，只有能引和能圆满的非善业才能在地域中形成身体。
English
It only shows that it exists, because words are the basis of names. The reason why it is said that the mind and consciousness refer to different things is that in their tenets, the past is the mind, which is the cause; what arises now is consciousness, which is the result. Therefore, the word "mind" expresses a meaning different from consciousness, because this word is one of them, just like the word "mind." It is also not possible to establish the future as the mind, because there is no definite word. Or, the reason why it is said that the referents are different is because this is said according to the previously established epistemology. Also, some people, referring to the monk Friend Protector. The so-called "five aggregates of grasping" refers to those who, in his view, are other than the famous Alaya consciousness. The so-called "others" refers to the previous monk Mi You Tong, the so-called "having desire" refers to being associated with desire. Or simultaneous with desire, from this perspective, it also includes taking desire as its object. The so-called "others" refers to the monk Wonderful Sound. All three of these meanings take desire as their own, hence the name Alaya. The so-called "scripture" refers to distinguishing from there and relying on it. The so-called "knowing" refers to knowing the general characteristics of the coarse, and the knowledge obtained subsequently can only know the self-characteristics, that is, the coarse characteristics such as form, but cannot know the subtle characteristics. The establishment of the Hearer Vehicle is based on the coarse aspect of the knowable, so their complete knowledge of these is only suitable for those who enter the coarse aspect of the knowable. The so-called "is a good dharma" is because it connects the continuum and pervades all sentient beings. This is impossible in other tenets, but possible in one's own tenets, so the argument is made. For example, etc., is to show that it is impossible in other tenets. According to the views of the distinctionists, only non-virtuous actions that can lead and complete can form bodies in the realms of hell.
Chinese
因此，由异熟所生的感受，既非寂静也非快乐，也非痛苦，是不存在的。属于无间地狱的寒热之中，有凉风和暖风的触觉，由同类因所生的快乐是存在的。饿鬼和畜生之中，虽然仅仅是由非福业所抛弃，但偶尔也有圆满的福业，因此由异熟所生的快乐和非乐非苦是存在的。因此，无间地狱是非常痛苦的恶趣。其他经部师的观点是，除了无间地狱之外，其他地狱中也没有由同类因所生的快乐，风的触觉仅仅是稍微平息痛苦而已。非乐非苦是存在的，但因为具有不悦意的相状，所以与贪欲不相应。有些饿鬼和畜生也与此类似。因此，在这两者中出名的取蕴，对这些没有贪欲的结合，因为想要与它们分离。说到“从第四禅以上”等等，有些经部师认为，在第四禅之间，因为存在眼等识，所以有快乐和痛苦，直到有顶之间，因为存在意识，所以有意识的快乐。他们的观点与显示次第入定的经等相违背，因此上界没有这些说法。所谓“与之相应”，是指与第四禅等相应。所谓“有身见”，有身见有两种：俱生我和遍计我。所谓遍计我，因为学道者已经断除，安住于加行道的异生凡夫也不会生起，所以是不相符的。俱生我两者都会生起，但因为信解无我，所以不会执着于它。因为受到贪着自己观点的支配，所以说了“对于阿赖耶识”等等。所谓“内部”，是指在内部。想要摧毁。
English
Therefore, the feeling born from maturation, which is neither tranquil nor happy, nor painful, does not exist. In the heat and cold belonging to the Avīci hell, there is the touch of cool and warm wind, and happiness arising from similar causes exists. Among pretas and animals, although they are only abandoned by non-virtue, sometimes there is complete virtue, so happiness and neither-happiness-nor-suffering born from maturation exist. Therefore, Avīci is an extremely painful evil realm. According to the views of other Sutra masters, even in the hells other than Avīci, there is no happiness arising from similar causes, and the touch of wind only slightly alleviates suffering. Neither-happiness-nor-suffering exists, but because it has an unpleasant aspect, it is not compatible with desire. Some pretas and animals are similar to this. Therefore, the aggregates of grasping that are famous in both of these do not have the union of desire, because they want to separate from them. Speaking of "above the fourth dhyana" and so on, some Sutra masters believe that between the fourth dhyana, because there are consciousnesses such as eye consciousness, there is happiness and suffering, and up to the peak of existence, because there is mind consciousness, there is mental happiness. Their view contradicts the sutras that show gradual absorption, so there are no such statements in the higher realms. The so-called "associated with it" refers to being associated with the fourth dhyana and so on. The so-called "view of the aggregates," there are two types of view of the aggregates: the conceptually imputed and the co-emergent. The so-called conceptually imputed, because it has been abandoned by those in training, and ordinary beings abiding on the path of application do not arise, so it is incompatible. The co-emergent arises in both, but because of faith in selflessness, there is no attachment to it. Because they are dominated by attachment to their own views, they said "regarding the alaya consciousness" and so on. The so-called "internal" means inside. Wanting to destroy.