Chinese
舍弃争论。舍弃没有尽头的政事。第一，简略地指示和详细地解释。第一，顺世外道说，心识依赖于身体，就像灯和光一样是身体的果实，或者像酒和醉酒一样是身体的功德，或者像墙壁和图画一样以自性的方式依赖，因此身体毁灭时，心识的相续断绝，所以心识的法，慈悲等，由于在多次转生中串习而最终圆满是不成立的。如果说没有串习，那是不合理的，因为你的这种认为身体是心识的所依是受到量阻碍的。第二，心识的所依是身体的观点没有成立的理由。显示存在对此的损害。第一，破斥他宗和安立自宗。第一，驳斥不同时期的所依的观点。驳斥同时期的所依。第一，显示对此的随同和不违背。第一，破斥相似的随同，和安立成立的意义，自宗的随同。第一，建立自己同类的随同。详细地显示它的合理性。第一，这样，众生在受生处受生时，呼吸和眼睛等根以及心识的各种识，不是不依赖于各自同类的前者，仅仅从身体产生。如果说产生时太过分了，例如，即使没有同类的前者，仅仅从四大产生，那么四大都会变成有情。另外，先前的心识有能力连接到后面的心识，看到这一点，明明具足了原因，却说不连接，这是不合理的。因为对于那个原因，连接的原因缺少了什么新的东西呢？或者先前连接的什么差别后来没有了呢？以什么样的理由，临终的心识的最后一个刹那不从后面连接到其他地方呢？因为此生的存在终结的相续的最后的心识等，不需要任何多余的原因，也没有先前存在的消失或不圆满，为什么不连接到其他的存在呢？一定是连接的。第二，出生的初始的相续随同。后面的
English
Abandon arguments. Abandon endless political affairs. First, briefly indicate and explain in detail. First, the Lokayata says that the mind relies on the body, just as a lamp and light are the fruit of the body, or like wine and intoxication are the merits of the body, or like a wall and a painting rely on it in a natural way, so when the body is destroyed, the continuity of the mind is cut off, so the dharma of the mind, compassion, etc., is not established as ultimately perfect due to habituation in many rebirths. If you say there is no habituation, that is unreasonable, because your view that the body is the basis of the mind is obstructed by valid cognition. Second, there is no reason for the view that the mind's basis is the body to be established. It shows that there is harm to it. First, refute the views of others and establish one's own views. First, refute the view of bases in different times. Refute the basis of simultaneous periods. First, show the concomitance and non-contradiction to this. First, refute the appearance of concomitance, and establish the established meaning, the concomitance of one's own view. First, establish the concomitance of one's own kind. Show its rationality in detail. First, in this way, when sentient beings take birth in the place of birth, the breath and the senses such as the eyes and the various consciousnesses of the mind are not born only from the body, without relying on the previous ones of their own kind. If it is said that it is too extreme at the time of birth, for example, even if there is no previous one of the same kind, if it is born only from the four elements, then all the four elements will become sentient beings. In addition, the previous consciousness has the ability to connect to the later consciousness, seeing this, it is clear that the cause is complete, but it is unreasonable to say that it does not connect. Because for that reason, what new thing is missing from the cause of connection? Or what difference in the previous connection is not there later? For what reason does the last moment of the dying mind not connect to other places from behind? Because the last mind, etc., of the continuity of the end of this life does not need any extra cause, and there is no disappearance or incompleteness of what existed before, why does it not connect to other existences? It must be connected. Second, the continuity of the beginning of birth follows. The later
Chinese
关于连续后行的道理。第一，总的显示，个别的常法遮止。第一，舍弃与遮止相违背的言辞和教证。第一，成为一切时处生起的过失，以及成为因果颠倒的过失。第一，在何处，从温暖潮湿等产生的有情众生不能生起，那里的地等诸要素的部分一点也没有，因此，一切要素都成为心识种子的自性，一切要素都具备产生心识的因，因此，感官等不依赖于自己同类的先前的，仅仅是从要素中产生的话，就像地等要素的一部分完全变成有情一样，一切要素也变成那样没有差别。如果是那样，石头和水等也变成有情，这是对方也不承认的，而且是现量所破的，因此不合理。如果说，即使在那些当中，心识没有显现，但是以不明显的能力的体性存在，那么，如果对于那个有心识的近取因，那么即使在那个时候不明显，也成立先前的相续心识，就像睡眠和昏厥等时候的心识一样。如果没有心识的近取因，但是要素有心识的能力，那么，能力是指什么呢？是与要素相异的，还是与要素相同？如果是相异的，要素就不能产生心识，如果是相同的，仅仅是有要素就成为产生的过失，仍然存在。第二，损害因，损害果是法性，即使这样，像感官眼等，每一个都有眼花等的损害，或者瞎子等所依衰败，但是对于意的智慧却没有损害，像先前一样对一切境的行境进行分别而存在。暂时由于贪欲、恐惧、悲伤和疯狂等使意变化的时候，感官也颠倒变化，死亡的时候，意完全变化，感官的作用也消失，因此，如果意念变化，那么具有意念的那些感官也显现为变化，因此，意念存在的所依是自己同类的先前的意念，对于那个，就是具有依赖作用之名的心识的一些差别，也就是与身体相连的贪爱，是眼等感官的因，因此。
English
The way of continuous subsequent actions. First, the general display, the individual constant dharmas are prohibited. First, abandon words and teachings that contradict prohibition. First, it becomes the fault of arising at all times and places, and the fault of inverting cause and effect. First, where sentient beings arising from warmth and moisture, etc., cannot arise, there is not even a part of the elements such as earth, etc. Therefore, all elements become the nature of the seeds of consciousness, and all elements have the cause of generating consciousness. Therefore, if the senses, etc., do not depend on their own similar previous ones, but arise only from the elements, just as a part of the elements such as earth, etc., completely becomes sentient beings, all elements also become the same without difference. If so, stones and water, etc., also become sentient beings, which the other party does not admit, and it is also refuted by direct perception, so it is unreasonable. If you say that even in those, consciousness does not manifest, but exists as the nature of unclear ability, then if there is a close cause of consciousness for that, then even if it is not clear at that time, the previous continuous consciousness is established, just like the consciousness at the time of sleep and fainting, etc. If there is no close cause of consciousness, but the elements have the ability of consciousness, then what does ability mean? Is it different from the elements, or is it the same as the elements? If it is different, the elements cannot generate consciousness, and if it is the same, merely having the elements becomes the fault of generating, it still exists. Second, harming the cause, harming the effect is the nature of Dharma, even so, like the senses of the eye, etc., each has the harm of blurred vision, etc., or the basis of blindness, etc., is weakened, but there is no harm to the wisdom of the mind, just like before, it distinguishes and exists in the realm of all objects. Temporarily, when the mind changes due to desire, fear, sorrow, and madness, etc., the senses also change upside down. When death occurs, the mind completely changes, and the function of the senses also disappears. Therefore, if the mind changes, then those senses with the mind also appear to change. Therefore, the basis of the existence of the mind is the previous mind of its own kind. For that, there are some differences in the mind with the name of dependent action, that is, attachment connected with the body, is the cause of the senses such as the eye, etc., therefore.