English
English version: Furthermore, if the conditions (for the result to arise) are lacking, then the result will not arise, which is also unreasonable. If the result is certain not to arise, how can one know that there is a capacity to produce an effect? It should be said that this thought violates the presence and absence of favorable and unfavorable conditions. Even if it arises from a cause, it does not have the effect of producing a consequence. Therefore, the principle of their school, which states that this can lead to a result, must not be established. Therefore, it should only be said that for the seed of the fruit, because it can be nurtured, it is called being able to lead to a result. Moreover, their school says that the substance of the past and future are both truly existent. Why can't the future lead to a result like the present? If everything at all times and everything exists, then when and what thing is not existent? However, the scriptures say that when various conditions come together, the result will be repaid. Moreover, they should say who is in what position, and for whom has the ability to establish it, so that it should arise, so it is called being able to lead to a result, because everything exists at all times. Therefore, the statement that past karma, its substance is truly existent, and can obtain the future result, this principle cannot be established. If so, it should be allowed that from good and bad actions of body and speech, other dharmas arise in the continuum of the skandhas (aggregates), its substance is truly existent, and belongs to the category of citta-viprayukta-saṃskāra-skandha (aggregate of formations not associated with mind). Some say this dharma is called 'growth', and some say this dharma is called 'non-decay'. Because of this dharma, one can obtain future desirable and undesirable results. Mental karma should also be allowed to have this dharma. If not, when other minds arise, this dharma will be cut off. If such a different dharma is not aroused in the mind-continuum, how can one obtain the future worldly result? Therefore, it must be allowed that there is this dharma. If one recites and studies the meaning of texts at an earlier time, and after a long time, one remembers them again. Also, if one has seen, heard, etc. various objects many times at an earlier time, and after a long time, one remembers those objects again. In which kṣaṇa (moment) does one arouse what dharma, so that one remembers it again later? Also, what dharma does the mind that previously entered into nirodha-samāpatti (cessation attainment) etc. arouse, so that one arises from the samadhi (concentration) later and produces a mind that emerges from the samadhi? Also, when dyeing citron flowers with purple mineral juice, what dharma is aroused when both of them are gone, so that the pulp becomes red when the fruit is produced later? Therefore, apart from their calculations, the different dharmas led by the actions of body and speech should only be the different functions of thought that perfume the mind-continuum, causing it to produce a function. Because of this function, the differences transform, and the differences in future worldly results arise. Just like purple mineral. --------------------------------------------------------------------------------
Chinese
汁染拘橼花相续转变至结果时其瓤色赤。内法熏习应知亦尔。又何不许身语二业熏心相续。以身语业由心引成善不善故。不应由心成善不善。于异相续能与当来爱非爱果。非余造业余受果故。若所作业体虽谢灭。由所熏心相续功能转变差别。能得当来爱等果者。处无心定及无想天心相续断。如何先业能得当来爱非爱果。有作是说。于此生中先所熏心必还相续故。得当来爱非爱果。既已间断何因能续。入定心作等无间缘故能令续。彼久谢灭云何能作等无间缘。如破过去业能得果。此亦同彼应如理破。故出定心不应续起。 有作是说。依附色根种子力故后心还起。以能生心心所种子依二相续。谓心相续色根相续。随其所应岂不经说。意法为缘生于意识。云何离意而意识生。应知意种或时名意以于因中立果名故。如于所触立饥渴名。如何一一心心所法。从二种子相续而生。不见芽等从种生法。有如是事。可藉多缘生于一果。无从二种有一果生。若尔还应不免前过。谓无心定及无想天心相续断。如何先业能得当来爱非爱果。是彼宗过何谓彼宗。谓执此位全无心者。若说此位是有心者。即无斯过。如尊者世友所造问论中言。若执灭定全无有心。可有此过。我说灭定犹有细心故无此失。彼复引经证成此义。如契经言。处灭定 现代汉语译本：汁染拘橼花（Citron flower，枸橼花）相续转变，直至结果时，它的果肉会变成红色。应该知道，内心的熏习也是如此。又为何不允许身语二业熏习心识相续呢？因为身语之业是由心引导而成的善或不善。不应由心造作善或不善，而在不同的相续中，能给予未来可爱或不可爱的果报。不是因为其他人造业，而由其他人承受果报。如果所造之业的体性虽然已经谢灭，但由于所熏习的心识相续的功能转变差别，能够得到未来可爱等果报，那么在无心定（状态）以及无想天（状态）中，心识相续断灭，之前的业如何能够得到未来可爱或不可爱的果报呢？ 有人这样说：在此生中，先前所熏习的心识必定还会相续，所以能够得到未来可爱或不可爱的果报。既然已经间断，凭什么原因能够继续呢？入定之心作为等无间缘（immediately preceding condition），所以能够令其继续。但它已经谢灭很久了，如何能够作为等无间缘呢？如同破斥过去之业能够得到果报一样，这也应该像那样如理破斥。所以，出定之心不应该继续生起。 有人这样说：依靠附着于色根（sense faculties）的种子力量，后来的心识还会生起。因为能够生起心识和心所（mental factors）的种子，依赖于两种相续，即心识相续和色根相续。随其所应，难道经典中没有说，‘意（mind）和法（mental objects）为缘，生起意识（consciousness）’吗？如果离开意，意识如何生起呢？应该知道，意种有时也称为意，这是因为在因中立果名。如同对于所触立饥渴之名。如何一一心和心所法，从两种子相续而生呢？不见芽等从种子生起的法，有这样的事情。可以凭借多种因缘生起一个果，没有从两种子生起一个果的道理。如果这样，还是不能免除之前的过失，即在无心定以及无想天中，心识相续断灭，之前的业如何能够得到未来可爱或不可爱的果报呢？这是他们的宗派的过失。什么是他们的宗派呢？就是执着于此位完全没有心识的人。如果说此位是有心识的，就没有这个过失。如同尊者世友（Vasumitra）所造的问论中所说：‘如果执着于灭尽定（cessation attainment）完全没有心识，可能有这个过失。我说灭尽定中还有细微的心识，所以没有这个过失。’他们又引用经典来证明这个意义。如契经所说：‘处于灭尽定’
English
English version: When the Citron flower (Ju ran ju yuan hua) continuously transforms until it bears fruit, its pulp turns red. It should be understood that the internal cultivation of the mind is also like this. Furthermore, why is it not permitted that the actions of body and speech continuously influence the mind? Because the actions of body and speech are guided by the mind to become good or bad. It should not be that the mind creates good or bad, and in different continuums, it can give rise to future desirable or undesirable consequences. It is not that someone else creates karma and someone else receives the consequences. If the nature of the actions performed has already ceased, but due to the transformation and differentiation of the function of the mind continuum that has been influenced, it is possible to obtain future desirable consequences, then in the state of non-mind absorption (Wu xin ding) and the Heaven of Non-Perception (Wu xiang tian), where the mind continuum is severed, how can previous karma lead to future desirable or undesirable consequences? Some say that the mind that was previously influenced in this life will certainly continue, so it is possible to obtain future desirable or undesirable consequences. Since it has already been interrupted, what cause can continue it? The mind entering absorption acts as an immediately preceding condition (Skt. samanantarapratyaya), so it can cause it to continue. But it has ceased for a long time, how can it act as an immediately preceding condition? Just as refuting that past karma can lead to consequences, this should also be refuted reasonably like that. Therefore, the mind emerging from absorption should not continue to arise. Some say that later minds arise again relying on the power of the seeds attached to the sense faculties (Se gen). Because the seeds that can give rise to mind and mental factors (Xin suo) rely on two continuums, namely the mind continuum and the sense faculty continuum. As appropriate, haven't the sutras said, 'Mind (Yi) and mental objects (Fa) are the conditions for the arising of consciousness (Yi shi)'? How can consciousness arise apart from mind? It should be known that the mind seed is sometimes also called mind, because the name of the result is established in the cause. Just as the name of hunger and thirst is established for what is touched. How can each and every mind and mental factor arise from two seed continuums? It is not seen that things like sprouts arising from seeds have such a thing. It is possible to rely on multiple conditions to give rise to one result, but there is no reason for one result to arise from two seeds. If so, it still cannot avoid the previous fault, that is, in the state of non-mind absorption and the Heaven of Non-Perception, where the mind continuum is severed, how can previous karma lead to future desirable or undesirable consequences? This is the fault of their school. What is their school? It is those who cling to the view that there is no mind at all in this state. If it is said that there is mind in this state, then there is no such fault. As Venerable Vasumitra (Zun zhe Shi you) said in his Inquiry Treatise: 'If one clings to the view that there is no mind at all in the cessation attainment (Mie jin ding), there may be this fault. I say that there is still subtle mind in the cessation attainment, so there is no such fault.' They also cite the sutras to prove this meaning. As the sutra says: 'Being in cessation attainment' --------------------------------------------------------------------------------
Chinese
者身行皆灭。广说乃至根无变坏识不离身。今此位中许有何识。 有说。此有第六意识。岂不经说。意法为缘生于意识。三和合触与触俱起有受想思。云何此位得有意识而无三和。或有三和而无有触。或复有触而无受想。由是说名灭受想定。有作是释。如何世尊说。受缘爱而一切受非皆爱缘。触亦应尔。非一切触皆受等缘。世尊余经自简此义。谓无明触所生诸受为缘生爱曾无有处。简触生受。无简别故非为善释。有别释言。三和触者。三事有力合故。触生于此位中。三事无力可能生触及生受想。由入定心所厌坏故。正在定位尚无有触。况有受想。故此位中唯余意识无诸心所。若尔此位意识。是何为善为染为无记性。设尔何失。若善性者如何善性。非无贪等善根相应。设无贪等善根相应。如何无触。若谓由善等无间缘所引发故此识善者。理不应然。善心无间生三心故。又善根力所引善心。无因能遮无贪等故。又无善根应不成善。然此灭定如灭是善。若染性者如何染性。不与贪等烦恼相应。设与贪等烦恼相应。如何无触。如佛于彼十问经中自作是说。所有受蕴想蕴行蕴皆触为缘。又无想定尚不许染。况灭尽定。若是无覆无记性者。为异熟生。为威仪路。为工巧处。为能变化。设尔何失。若异熟生。如何有顶定心无间 。此下八地中间悬隔。而起欲界异熟生心。如何复从此心无间。而得现起不动等心。如摩诃俱瑟祉罗契经中作如是问。出灭定时当触几触。答言具寿。当触三触。谓不动触。无所有触。及无相触。又异熟心宿业所引。有何道理。由灭定前要期势力。令彼出定时限不过。复有何缘。要于有顶缘灭为境定心边际。欲界宿业习气所引。异熟果心方得现起。非于前位。又以何缘。于此所起异熟生色断已不续。异熟生心断而更续。若威仪路或工巧处。或能变化。如何此心缘威仪等。无触而能有所造作。又许所修九次第定及八解脱体皆是善。不应此位现起染污或无记心。又用有顶缘灭为境寂静思惟定为依止。方能现入灭受想定。如摩诃俱瑟祉罗契经中依灭尽定作如是问。几因几缘为依能入无相界定。答言具寿。二因二缘为依能入无相界定。谓不思惟一切相。及正思惟无相界。若灭定中有意识者。此缘何境。作何行相。若缘灭境作静行相。如何非善。设是善者。如何不许与无贪等善根相应。设许相应。如何不许触为缘起。若缘余境作余行相。如何入灭定心无间起散乱心而不违理。设自计度有余无记由此二因亦不应理。是故汝等不如实知阿笈摩义。纵情妄计第六意识灭定等有。由是而执此位有心。 若尔云何许灭定等诸无心位亦 现代汉语译本：此下方的八地（指欲界、色界和无色界的八个禅定地）之间是相互隔绝的，而欲界的异熟生心（由过去业力成熟而产生的果报心）是如何生起的呢？又如何能从此异熟生心无间断地现起不动心（指无色界第四禅的心）等高级禅定之心呢？正如《摩诃俱瑟祉罗契经》中这样发问：‘从灭尽定出定时，会触及几种触？’回答说：‘具寿（对有德长老的尊称），会触及三种触，即不动触、无所有触和无相触。’ 此外，异熟心是由宿业所牵引，有什么道理能通过灭定前预先设定的力量，使得出定时间不会超过预定的期限呢？又有什么缘故，一定要在以有顶天（无色界最高处）为所缘境，以灭为目标的定心结束时，由欲界宿业习气所牵引的异熟果心才能现起，而不是在之前的阶段现起呢？又因为什么缘故，在此所生起的异熟生色（由异熟产生的色法）断灭后不再延续，而异熟生心断灭后却会再次延续呢？如果涉及到威仪路（行住坐卧等行为）、工巧处（工艺技巧）或者变化神通，那么这种心如何能缘于威仪等，在没有触的情况下有所造作呢？ 而且，既然允许所修的九次第定（从初禅到灭尽定的九个次第禅定）和八解脱（八种解脱烦恼的方法）的体性都是善的，就不应该在这个阶段现起染污心（贪嗔痴等烦恼心）或者无记心（非善非恶的心）。而且，要用以有顶天为所缘境，以灭为目标的寂静思惟定作为依止，才能现入灭受想定（灭尽受想的禅定）。正如《摩诃俱瑟祉罗契经》中依据灭尽定这样发问：‘依靠几种因、几种缘才能进入无相界定（无色界定）？’回答说：‘具寿，依靠两种因、两种缘才能进入无相界定，即不思惟一切相，以及正确思惟无相界。’ 如果灭尽定中有意识存在，那么这个意识缘于什么境界？以什么行相运作？如果缘于灭的境界，以寂静的行相运作，为什么不是善的呢？如果认为是善的，为什么不承认它与无贪等善根相应呢？如果承认相应，为什么不承认触为缘起呢？如果缘于其他境界，以其他的行相运作，如何在入灭定心无间断地生起散乱心而不违背道理呢？如果自己揣测有剩余的无记心，通过这两种因也不合道理。所以你们不如实了解阿笈摩（圣教）的意义，放纵自己的想法，妄自推测第六意识（末那识）在灭定等状态中存在，因此执着于这个阶段有心。 如果这样，又如何允许灭尽定等无心位也是...