Chinese
因为您会受到损害，如果只专注于器情，也会导致专注于自己的眷属。驳斥种子有三点：异熟果和一体不合理，驳斥习气分割，驳斥能力。第一点是，种子的自性与异熟果不能是不同的，因为不是由施作者产生的，所以会变成无因，并且因为有两个阿赖耶识的实体，所以会导致有两个相续。也不能是一体的，因为部分不可能既是生者又是能生者。第二点是，被分割者和分割者两者同时存在是不合理的，因为会导致习气分成两部分。如果时间不同步，则不能被分割，因为当被分割者存在时，分割者不存在。驳斥能力是：一般来说，任何事物都不可能具有任何能力，因为如果因停止，就不会有产生的因，因此能力不会成立。从不停止的事物中产生是不可能的，因为常有事物是不可能的，因此能力被驳斥。因此，即使在错觉中被称为阿赖耶识，也像梦一样，因为事物中不存在，所以成立是不可能的。《楞伽经》中说：“自智不存在，遍智不存在，阿赖耶不存在，事物不存在。恶劣的孩童，诡辩者，像尸体一样，考察这些。”。烦恼意不存在，因为所缘境阿赖耶识不存在，并且因为烦恼没有成立，并且因为意念不是连续和瞬间的。主眷彼此不观待也是不合理的，因为会导致意念的对境不是所有法，并且会导致阿赖耶识不观待所有器情，并且会导致全知智慧不显现现在的法。灭除也是不存在的，因为所要灭除的六根等是虚假的，并且因为作为灭除基础的真如不存在。如果真如真实成立，那么在自性和名言上都是不存在的，如果与显现是一体的，那么会变成无常，如果不一体，那么没有不被显现所遍及的事物，因此会导致无处可住。因为所要灭除的我和知识法是虚假的，并且因为瓶子的真如会导致成为所作。经中说：真如是不可观待的。驳斥智慧的认知方式是：佛陀不可能显现不净的外境。
English
Because you would be harmed, and if you only focus on the container and its contents, it would also lead to focusing on your own retinue. There are three points to refute the seed: it is unreasonable for the ripened result and oneness to be different, refuting the division of habitual tendencies, and refuting the ability. The first point is that the nature of the seed cannot be different from the ripened result, because it is not produced by the agent, so it would become without cause, and because there are two substances of the alaya consciousness, it would lead to having two continuums. It also cannot be one, because it is impossible for a part to be both the generated and the generator. The second point is that it is unreasonable for the divided and the divider to exist simultaneously, because it would lead to habitual tendencies being divided into two parts. If the times are not simultaneous, then it cannot be divided, because when the divided exists, the divider does not exist. Refuting the ability is: In general, it is impossible for anything to have any ability, because if the cause ceases, there will be no cause for arising, so the ability will not be established. It is impossible to arise from something that does not cease, because permanent things are impossible, so the ability is refuted. Therefore, even if it is called alaya consciousness in illusion, it is like a dream, because it does not exist in things, so it is impossible to be established. The Lankavatara Sutra says: "Self-wisdom does not exist, pervasive wisdom does not exist, alaya does not exist, things do not exist. Evil children, sophists, like corpses, examine these.". Afflictive mind does not exist, because the object of focus, alaya consciousness, does not exist, and because afflictions have not been established, and because the mind is not continuous and instantaneous. It is also unreasonable for the main and retinue not to be mutually dependent, because it would lead to the objects of the mind's consciousness not being all dharmas, and it would lead to the alaya consciousness not being dependent on all containers and contents, and it would lead to the omniscient wisdom not manifesting present dharmas. Cessation also does not exist, because the six aggregates, etc., that are to be ceased are false, and because the suchness that is the basis of cessation does not exist. If suchness is truly established, then it does not exist in both nature and designation, and if it is one with appearance, then it will become impermanent, and if it is not one, then there is nothing that is not pervaded by appearance, so it will lead to being nowhere to abide. Because the self and knowledge dharmas that are to be ceased are false, and because the suchness of the pot would lead to being made. The sutra says: Suchness is unobservable. Refuting the way of knowing of wisdom is: It is impossible for impure external objects to appear to the Buddha.