English
English version: Below these eight grounds (referring to the desire realm, form realm, and the eight dhyanas of the formless realm) are mutually isolated. How then does the resultant-born mind of the desire realm arise? And how can one, without interruption from this mind, manifest the immovable mind (referring to the fourth dhyana of the formless realm) and other higher dhyana minds? As asked in the *Mahākoṣṭhila Sūtra*: 'When emerging from cessation meditation, how many contacts are touched?' The answer is: 'Venerable sir, three contacts are touched, namely the immovable contact, the nothingness contact, and the signless contact.' Furthermore, the resultant mind is drawn by past karma. What principle allows the power of the prior intention before cessation meditation to ensure that the time of emerging from meditation does not exceed the predetermined limit? And for what reason must the resultant fruit mind, drawn by the habitual tendencies of past karma in the desire realm, manifest only at the end of the meditative mind that takes cessation as its object with the peak of existence (the highest realm of the formless realm) as its object, and not in the previous stages? And for what reason does the resultant-born form (rūpa) that arises here cease and not continue, while the resultant-born mind ceases and then continues again? If it involves deportment (such as walking, standing, sitting, and lying down), skillful crafts, or magical transformations, how can this mind, relying on deportment and so on, perform actions without contact? Moreover, since the nine sequential attainments (the nine successive dhyanas from the first dhyana to cessation meditation) and the eight liberations (eight methods of liberating from afflictions) are all considered to be wholesome in nature, it is inappropriate for defiled minds (such as greed, hatred, and delusion) or neutral minds (neither wholesome nor unwholesome) to arise in this state. Furthermore, one can only enter the cessation of perception and feeling meditation (nirodha-samāpatti) by relying on the tranquil contemplation meditation that takes cessation as its object with the peak of existence as its object. As asked in the *Mahākoṣṭhila Sūtra* regarding cessation meditation: 'Relying on how many causes and how many conditions can one enter the signless realm meditation (the formless realm dhyanas)?' The answer is: 'Venerable sir, relying on two causes and two conditions can one enter the signless realm meditation, namely not contemplating all signs and correctly contemplating the signless realm.' If there is consciousness in cessation meditation, what object does this consciousness cognize? What is its mode of operation? If it cognizes the object of cessation and operates in a tranquil mode, why is it not wholesome? If it is considered wholesome, why is it not acknowledged to be associated with wholesome roots such as non-greed? If it is acknowledged to be associated, why is contact not acknowledged as a condition for its arising? If it cognizes other objects and operates in other modes, how can a distracted mind arise without interruption from the mind in cessation meditation without contradicting reason? If one speculates that there is a remaining neutral mind, it is also unreasonable through these two causes. Therefore, you do not truly understand the meaning of the Āgamas (the sacred teachings), indulge in your own ideas, and presumptuously speculate that the sixth consciousness (manas-vijnana) exists in states such as cessation meditation, and therefore cling to the idea that there is a mind in this state. If that is the case, how can one allow that the mindlessness states such as cessation meditation are also... --------------------------------------------------------------------------------
Chinese
有心耶。应如一类经为量者。所许细心彼位犹有。谓异熟果识具一切种子。从初结生乃至终没。展转相续曾无间断。彼彼生处由异熟因。品类差别相续流转。乃至涅槃方毕竟灭。即由此识无间断故。于无心位亦说有心。余六识身于此诸位皆不转故说为无心。由灭定等加行入心增上力故。令六识种暂时损伏不得现起故名无心。非无一切。心有二种。一集起心。无量种子集起处故。二种种心。所缘行相差别转故。灭定等位第二心阙故名无心。如一足床阙余足故亦名无足。彼诸识种被损伏位。异熟果识刹那刹那转变差别。能损伏力渐劣渐微乃至都尽如水热箭引烧发力。渐劣渐微至都尽位。识种尔时得生果。便初从识种意识还生。后位随缘余识渐起。即前所说异熟果识。摄藏种种诸法种子。彼彼余识及俱有法善不善性数熏发时。随其所应种力增盛。由此相续转变差别。随种力熟随遇助缘。便感当来爱非爱果依如是义有说颂言。 心与无边种 俱相续恒流 遇各别熏缘 心种便增盛 种力渐次熟 缘合时与果 如染拘橼花 果时瓤色赤 世尊依此。于解深密大乘经中。说如是颂。 阿陀那识甚深细 一切种子如暴流 我于凡愚不开演 恐彼分别执为我 能续后有能执持身故。说此名阿 现代汉语译本： 问：如果有人认为《一类经》是衡量标准，那么他们所认可的细微之心（指阿赖耶识）在无心位仍然存在吗？ 答：是的，他们所认可的细微之心（阿赖耶识）在无心位仍然存在。这个异熟果识（Vipāka-phala-vijñāna，指阿赖耶识的果报），具有一切种子（bīja，指潜在的可能性）。从最初的结生（pratisaṃdhi，指生命开始的时刻）到最终的死亡，它辗转相续，从未间断。在不同的生命处境中，由于异熟因（vipāka-hetu，指导致果报的原因）的品类差别，它相续流转，直到涅槃（nirvāṇa，指解脱）才能彻底灭尽。正因为这个识（vijñāna，指意识）没有间断，所以在无心位也说有心（指阿赖耶识）。 其余六识身（指眼识、耳识、鼻识、舌识、身识和意识）在这些无心位都不起作用，所以说为无心。由于灭尽定（nirodha-samāpatti，指一种禅定状态）等加行（prayoga，指修行）的强大力量，使得六识的种子暂时被抑制，无法显现，所以称为无心，并非完全没有心。 心有两种：一是集起心（samudaya-citta，指阿赖耶识），是无量种子的集起之处；二是种种心（nānātva-citta，指六识），所缘（ālambana，指对象）和行相（ākāra，指状态）有差别。在灭尽定等状态中，第二种心（六识）缺失，所以称为无心。就像只有一条腿的床，因为缺少其余的腿，所以也称为无腿。 在那些识种（vijñāna-bīja，指意识的种子）被抑制的状态下，异熟果识（阿赖耶识）刹那刹那地转变差别。能够抑制的力量逐渐减弱，直到完全消失，就像用水加热的箭，其引燃头发的力量逐渐减弱，直到完全消失一样。当识种（阿赖耶识的种子）获得生果的机会时，最初从识种（阿赖耶识的种子）中，意识（vijñāna，指第六识）重新产生。之后，随着因缘，其余的识（vijñāna，指眼识等）逐渐生起。 前面所说的异熟果识（阿赖耶识），摄藏着种种诸法的种子。当其余的识（眼识等）以及俱有法（sahabhūta-dharma，指同时存在的法）的善、不善性质熏发它时，根据情况，种子的力量会增强。由此，相续转变差别，随着种子的力量成熟，随着遇到助缘，便会感得未来的可爱或不可爱果报。依据这样的意义，有人说了这样的偈颂： ‘心与无边种，俱相续恒流，遇各别熏缘，心种便增盛，种力渐次熟，缘合时与果，如染拘橼花，果时瓤色赤。’ 世尊（Śākyamuni，指释迦牟尼佛）依据这个道理，在《解深密经》（Saṃdhinirmocana-sūtra，指一部重要的佛教经典）中，说了这样的偈颂： ‘阿陀那识（Ādāna-vijñāna，指执持识，即阿赖耶识）甚深细，一切种子如暴流，我于凡愚不开演，恐彼分别执为我。’ 因为能够延续后有（指来世的生命），能够执持身体，所以称此识为阿陀那识（Ādāna-vijñāna）。
English
English version: Question: If someone considers the Ekottarika Agama (Ekottarika-āgama, refers to a specific Buddhist scripture) as the standard, do they acknowledge that the subtle mind (referring to the Ālaya-vijñāna) they accept still exists in the state of no-mind? Answer: Yes, the subtle mind (Ālaya-vijñāna) they accept still exists in the state of no-mind. This Vipāka-phala-vijñāna (refers to the resultant consciousness of the Ālaya-vijñāna), possesses all seeds (bīja, refers to potential possibilities). From the initial rebirth (pratisaṃdhi, refers to the moment of life's beginning) to the final death, it continuously flows without interruption. In different life situations, due to the variety of Vipāka-hetu (refers to the cause leading to the result), it continuously flows until Nirvāṇa (refers to liberation) is attained and completely extinguished. Precisely because this consciousness (vijñāna, refers to awareness) is uninterrupted, it is said that there is mind (referring to Ālaya-vijñāna) even in the state of no-mind. The remaining six consciousnesses (referring to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) do not function in these states of no-mind, so it is said to be no-mind. Due to the powerful force of practices like the Nirodha-samāpatti (refers to a state of meditative absorption), the seeds of the six consciousnesses are temporarily suppressed and cannot manifest, so it is called no-mind, but it is not completely without mind. There are two types of mind: one is the Samudaya-citta (refers to the accumulating mind, i.e., Ālaya-vijñāna), which is the place where countless seeds accumulate; the other is the Nānātva-citta (refers to the various minds, i.e., the six consciousnesses), where the objects (ālambana, refers to the object of perception) and characteristics (ākāra, refers to the state) differ. In states like Nirodha-samāpatti, the second type of mind (the six consciousnesses) is absent, so it is called no-mind. Just like a bed with only one leg, because it lacks the remaining legs, it is also called legless. In those states where the consciousness seeds (vijñāna-bīja, refers to the seeds of consciousness) are suppressed, the Vipāka-phala-vijñāna (Ālaya-vijñāna) transforms and differentiates moment by moment. The power to suppress gradually weakens until it completely disappears, just like an arrow heated with water, its power to ignite hair gradually weakens until it completely disappears. When the consciousness seed (the seed of Ālaya-vijñāna) obtains the opportunity to produce a result, initially, from the consciousness seed (the seed of Ālaya-vijñāna), mind-consciousness (vijñāna, refers to the sixth consciousness) is reborn. Afterwards, depending on the conditions, the remaining consciousnesses (vijñāna, refers to eye-consciousness, etc.) gradually arise. The previously mentioned Vipāka-phala-vijñāna (Ālaya-vijñāna) contains the seeds of various dharmas. When the good or unwholesome nature of the remaining consciousnesses (eye-consciousness, etc.) and co-existent dharmas (sahabhūta-dharma, refers to simultaneously existing phenomena) influence it, depending on the situation, the power of the seeds will increase. Therefore, the continuous transformation differentiates, and as the power of the seeds matures, and as it encounters supporting conditions, it will experience future pleasant or unpleasant results. Based on this meaning, someone said this verse: 'The mind and boundless seeds, together continuously flow, encountering individual influences, the mind seeds then increase, the power of the seeds gradually matures, when conditions combine, they give results, like dyeing the kuruvinda flower, the pulp is red when it fruits.' The World Honored One (Śākyamuni, refers to the Buddha) based on this principle, in the Saṃdhinirmocana-sūtra (refers to an important Buddhist scripture), said this verse: 'The Ādāna-vijñāna (refers to the grasping consciousness, i.e., Ālaya-vijñāna) is very deep and subtle, all seeds are like a torrential flow, I do not reveal it to ordinary fools, fearing they will discriminate and cling to it as self.' Because it can continue future existence and can hold the body, this consciousness is called Ādāna-vijñāna. --------------------------------------------------------------------------------
Chinese
陀那识。摄藏一切诸法种子故。复说名阿赖耶识。前生所引业异熟故。即此亦名异熟果识。若不许有此异熟识。复有何识能执持身。非有余识能遍持身。乃至命终恒不舍故。又何处蕴烦恼随眠对治生时可名能断。若言蕴在能对治心。此不应理。如何随眠烦恼随逐可为能治。又诸有情生无色界。染善无漏心正起时。有何趣摄异熟法在。或应许趣通非异熟及不系法。便与理违。又不还果生有顶处。为尽余漏修对治道。无所有处无漏起时。于有顶处有何别物。自体犹存而不名死非众同分。或复命根离色心等别有实物。此二唯于异熟诸蕴。相似势分而假建立。相似势分无别实体。如稻稗等相似势分。故定应许异六识身。有如上说持种识体。 即依此识。赤铜鍱部经中建立有分识名。大众部经名根本识。化地部说穷生死蕴。云何此识缘境行相。此境行相不可了知。云何名识而得如是。如执灭定等位有余。识者境界行相难知。此亦应尔。此识摄在何取蕴中。理实应言识取蕴摄。若尔经句当云何通。如说云何名识取蕴谓六识身。又说云何识缘名色识谓六识。应知此经别有密意。如契经说。云何行蕴谓六思身。非行蕴中更无余法。此亦应尔。说六非余有何密意。且如世尊解深密说。我于凡愚不开演者。恐彼分别执为我故。何缘愚 现代汉语译本： 陀那识（Adana-vijnana，储存识）。因为它摄藏一切诸法种子，所以又被称为阿赖耶识（Alaya-vijnana，藏识）。由于它是前生所引的业的异熟果，所以也称为异熟果识。如果不承认有这个异熟识，那么还有什么识能够执持身体呢？没有其他的识能够普遍地执持身体，乃至到生命终结都不舍弃。又在什么蕴中，烦恼随眠的对治生起时，可以称为能够断除烦恼呢？如果说蕴在能够对治的心中，这不合道理。如何能让随眠烦恼随逐，却又成为能被对治的对象呢？又，当诸有情生于无色界，染污、善良、无漏的心念正在生起时，有什么趣（Gati，轮回的去处）所摄的异熟法存在呢？或者应该允许趣通于非异熟以及不系缚的法，这便与道理相违背。又不还果（Anagamin，三果阿罗汉）生于有顶天（Bhavagra，色界最高处），为了断尽剩余的烦恼而修习对治之道，在无所有处（Akincanyayatana，无色界第二禅定）无漏心生起时，在有顶天有什么不同的事物呢？自体仍然存在，却不称为死亡，也不是众同分（Nikayasabhaga，同类众生的共性）。或者说，命根（Jivitindriya，生命力）离开色、心等，是另外的实物。这两种说法都只是在异熟诸蕴中，相似的势分（Bhaga，部分）上假立的。相似的势分没有别的实体，就像稻子和稗子相似的势分一样。所以，必定应该承认在六识身之外，有如上所说的持种识体。 就是依据这个识，赤铜鍱部（Theravada，上座部）的经典中建立了有分识（Bhavanga-citta）这个名称。大众部（Mahasanghika）的经典中称为根本识（Mula-vijnana）。化地部（Mahisasaka）说为穷生死蕴。这个识缘取境界的行相是怎样的呢？这个境界行相是不可了知的。为什么称为识，却又是这样的呢？就像执取灭尽定（Nirodha-samapatti，灭受想定）等位时，还有剩余的识，它的境界行相难以知晓，这个识也应该是这样。这个识被摄在哪个取蕴（Upadanakkhandha，执取蕴）中呢？按道理说，应该说是识取蕴所摄。如果这样，经句应该如何解释呢？比如经中说：‘什么叫做识取蕴？就是六识身。’又说：‘什么叫做识缘名色识？就是六识。’应该知道这部经有别的密意。就像契经（Sutra，佛经）中说：‘什么叫做行蕴（Samskarakkhandha，行蕴）？就是六思身。’并非行蕴中就没有其余的法了，这里也是这样。说六识身而非其余的法，有什么密意呢？且如世尊在《解深密经》（Samdhinirmocana Sutra）中说：‘我对于凡夫愚人不开演，是恐怕他们分别执著为我。’为什么愚人