English
English version: Or at other times, all that is remembered is what is known; thus, the nature of the mind does not depart from the previous mind. And because this nature of the mind does not depart from the previous mind, due to this principle, all minds revolve and continue without beginning. Such a sequence is called Dukkha-samudaya Satya (the Truth of the Arising of Suffering). One should observe Dukkha-samudaya Satya in this way; such observation is called right view, and a different observation is called wrong knowledge. If there are still various loves that have not been severed or understood, they will become the cause and condition for the arising of future suffering. If various loves have been severed and understood, there is no cause or condition that can cause future suffering to arise again. Supposing that various loves have been severed and understood, yet they still become the cause and condition for the arising of future suffering, then this Ayushman (a respectful term for a practitioner) should witness and hear it. If this Ayushman has been born into the world having departed from various loves, but now these various loves have been severed and understood, there is no cause or condition that can cause future suffering to arise again, therefore this Ayushman will not witness or hear it. If this Ayushman has been born into the world having departed from various loves, this is called Dukkha-nirodha Satya (the Truth of the Cessation of Suffering). One should observe Dukkha-nirodha Satya in this way; such observation is called right view, and a different observation is called wrong knowledge. There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Eye-consciousness has four conditions: 1. Hetu-pratyaya (causal condition); 2. Samanantara-pratyaya (contiguous condition); 3. Alambana-pratyaya (object condition); 4. Adhipati-pratyaya (dominant condition). What is the Hetu-pratyaya? It refers to the co-existent associated dharmas, and so on. What is the Samanantara-pratyaya? It refers to the minds and mental factors that arise equally and contiguously from those minds, such that eye-consciousness has already arisen or is arising. What is the Alambana-pratyaya? It refers to all Rupa (form, material phenomena). What is the Adhipati-pratyaya? It refers to all dharmas except for its own nature. These are the four conditions of eye-consciousness, namely Hetu-pratyaya, Samanantara-pratyaya, Alambana-pratyaya, and Adhipati-pratyaya. So, what is the Hetu-pratyaya of eye-consciousness? It refers to the co-existent associated dharmas, and so on. What is the Samanantara-pratyaya of eye-consciousness? It refers to the various minds and mental factors that have arisen or are arising equally and contiguously from eye-consciousness. What is the Alambana-pratyaya of eye-consciousness? It refers to the objects that can be cognized by these minds and mental factors. What is the Adhipati-pratyaya of eye-consciousness? It refers to all dharmas except for its own nature. Just like eye-consciousness, so are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. 《Abhidharmakaya-pāda-śāstra》by Sarvāstivāda, Volume 3, from the Taisho Tripitaka. -------------------------------------------------------------------------------- 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第四 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 因缘蕴第三之一嗢拖南颂 过去等因与善等， 随增几缘几因等， 十十五心非因等， 结缚随眠等相应。
Chinese
有六识身，谓眼识耳鼻舌身意识。如是六识身，或过去或未来或现在。过去眼识，颇有过去为因，非未来为因、非现在为因耶？颇有未来为因，非过去为因、非现在为因耶？颇有现在为因，非过去为因、非未来为因耶？颇有过去现在为因，非未来为因耶？颇有未来现在为因，非过去为因耶？颇有过去未来为因，非现在为因耶？颇有过去未来现在为因耶？如过去眼识，未来现在眼识亦尔。如眼识，耳鼻舌身意识亦尔。 过去眼识，一切皆用过去为因，所余诸句皆不可得。未来眼识，或用过去、未来为因，非现在为因。何等未来因？谓此俱有相应等法。何等过去因？谓过去法与此眼识或为同类或异熟等，非现在法与此眼识或为同类或异熟等。或有过去未来现在为因。何等未来因？谓此俱有相应等法。何等过去现在因？谓过去现在法与此眼识或为同类或异熟等。现在眼识，一切皆用过去现在为因，所余诸句皆不可得。何等现在因？谓此俱有 现代汉语译本 《阿毗达磨识身足论》卷第四 提婆设摩阿罗汉（Devaśarman Arhat）造 三藏法师玄奘奉 诏译 因缘蕴第三之一 嗢拖南颂 过去等因与善等， 随增几缘几因等， 十十五心非因等， 结缚随眠等相应。 有六识身（ṣaṭ vijñānakāyāḥ），谓眼识、耳识、鼻识、舌识、身识、意识。如是六识身，或过去，或未来，或现在。过去的眼识，有没有以过去为因，而非未来为因、非现在为因的呢？有没有以未来为因，而非过去为因、非现在为因的呢？有没有以现在为因，而非过去为因、非未来为因的呢？有没有以过去、现在为因，而非未来为因的呢？有没有以未来、现在为因，而非过去为因的呢？有没有以过去、未来为因，而非现在为因的呢？有没有以过去、未来、现在为因的呢？如过去的眼识，未来、现在的眼识也是这样。如眼识，耳识、鼻识、舌识、身识、意识也是这样。 过去的眼识，一切都用过去为因，其余的句子都不可得。未来的眼识，或用过去、未来为因，非现在为因。什么是未来因？就是与此眼识俱有、相应的法等。什么是过去因？就是过去的法与此眼识或为同类，或为异熟等，非现在的法与此眼识或为同类或异熟等。或有过去、未来、现在为因。什么是未来因？就是与此眼识俱有、相应的法等。什么是过去、现在因？就是过去、现在的法与此眼识或为同类或异熟等。现在的眼识，一切都用过去、现在为因，其余的句子都不可得。什么是现在因？就是与此眼识俱有
English
English version Abhidharma-vijñānakāya-pāda-śāstra, Volume 4 Composed by Devaśarman Arhat (Devaśarman Arhat) Translated under Imperial Order by the Tripiṭaka Master Xuanzang The Third Section on Causes and Conditions, Part One: Udanagāthā Past, etc., causes and good, etc., how many conditions increase, how many causes, etc., Ten, fifteen minds, non-causes, etc., fetters, bonds, latent tendencies, etc., correspond. There are six bodies of consciousness (ṣaṭ vijñānakāyāḥ), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness can be past, future, or present. Is there past eye-consciousness that has the past as its cause, but not the future or the present? Is there that which has the future as its cause, but not the past or the present? Is there that which has the present as its cause, but not the past or the future? Is there that which has the past and present as its cause, but not the future? Is there that which has the future and present as its cause, but not the past? Is there that which has the past and future as its cause, but not the present? Is there that which has the past, future, and present as its cause? Just as with past eye-consciousness, so it is with future and present eye-consciousness. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Past eye-consciousness entirely uses the past as its cause; the remaining phrases are not obtainable. Future eye-consciousness uses either the past or the future as its cause, but not the present. What is the future cause? It refers to co-existent, corresponding dharmas, etc. What is the past cause? It refers to past dharmas that are either of the same kind or of different maturation, etc., with this eye-consciousness; it does not refer to present dharmas that are of the same kind or of different maturation, etc., with this eye-consciousness. Or there are past, future, and present as causes. What is the future cause? It refers to co-existent, corresponding dharmas, etc. What are the past and present causes? It refers to past and present dharmas that are either of the same kind or of different maturation, etc., with this eye-consciousness. Present eye-consciousness entirely uses the past and present as its cause; the remaining phrases are not obtainable. What is the present cause? It refers to co-existent --------------------------------------------------------------------------------
Chinese
相应诸法。何等过去因？谓过去法与此眼识或为同类或异熟等。如眼识，耳鼻舌身识亦尔。过去意识，一切皆用过去为因，所余诸句皆不可得。未来意识，或有未来为因，非过去现在为因，谓未证入正性离生补特伽罗，未来最初无漏意识。何等未来因？谓此俱有相应诸法。或有未来现在为因，非过去为因，谓苦法智忍现在前时，所有未来无漏意识。何等未来因？谓此俱有相应诸法。何等现在因？谓苦法智忍及彼俱有相应等法。或有过去未来为因非现在为因。何等未来因？谓此俱有相应等法。何等过去因？谓过去法与此意识或为同类或异熟等，非现在法与此意识或为同类或异熟等。或有过去未来现在为因。何等未来因？谓此俱有相应等法。何等过去现在因？谓过去现在法与此意识或为同类或异熟等。现在意识，或有现在为因，非过去为因、非未来为因，谓苦法智忍现在前时，与彼俱有相应意识。何等现在因？谓此俱有相应诸法。或有过去现在为因，非未来为因。何等现在因？谓此俱有相应诸法。何等过去因？谓过去法与此意识或为同类或异熟等。 有六识身，谓眼识耳鼻舌身意识。如是六识身，或善、或不善、或无记。善眼识，颇有善为因，非不善为因、非无记为因耶？颇有不善为因，非善为因、非无记为因耶。 现代汉语译本 相应的各种法。什么是过去的因？是指过去的法与这个眼识，或是同类因，或是异熟因等等。如同眼识一样，耳鼻舌身识也是如此。过去的意识，一切都用过去作为因，其余的语句都不能成立。未来的意识，或者有未来作为因，而不是过去和现在作为因，是指未证入正性离生（Samyaktva-niyata-avakranti，证得圣道，必定趣向涅槃）的补特伽罗（Pudgala，人），未来最初的无漏意识。什么是未来的因？是指与此意识共同生起的相应的各种法。或者有未来和现在作为因，而不是过去作为因，是指苦法智忍（Dukhe dharmajñāna-kṣānti，对苦谛的法智之忍）现在前时，所有未来的无漏意识。什么是未来的因？是指与此意识共同生起的相应的各种法。什么是现在的因？是指苦法智忍以及与它共同生起的相应的法等等。或者有过去和未来作为因，而不是现在作为因。什么是未来的因？是指与此意识共同生起的相应的法等等。什么是过去的因？是指过去的法与此意识，或是同类因，或是异熟因等等，而不是现在的法与此意识，或是同类因，或是异熟因等等。或者有过去、未来和现在作为因。什么是未来的因？是指与此意识共同生起的相应的法等等。什么是过去和现在的因？是指过去和现在的法与此意识，或是同类因，或是异熟因等等。现在的意识，或者有现在作为因，而不是过去作为因，也不是未来作为因，是指苦法智忍现在前时，与它共同生起的相应的意识。什么是现在的因？是指与此意识共同生起的各种法。或者有过去和现在作为因，而不是未来作为因。什么是现在的因？是指与此意识共同生起的各种法。什么是过去的因？是指过去的法与此意识，或是同类因，或是异熟因等等。 有六种识身（Vijnanakaya，六种意识的集合），即眼识、耳识、鼻识、舌识、身识、意识。这六种识身，或是善的，或是不善的，或是无记的。善的眼识，是否有善作为因，而不是不善作为因，也不是无记作为因的情况呢？是否有不善作为因，而不是善作为因，也不是无记作为因的情况呢？
English
English version Concerning corresponding dharmas. What is a past cause? It refers to past dharmas that are either of the same kind or of different maturation with this eye consciousness. Just like eye consciousness, so are ear, nose, tongue, and body consciousness. Past consciousness, all use the past as a cause, and the remaining statements are not applicable. Future consciousness, sometimes the future is the cause, not the past or present, referring to a Pudgala (person) who has not yet attained Samyaktva-niyata-avakranti (assurance of rightness), the initial undefiled consciousness in the future. What is the future cause? It refers to the corresponding dharmas that arise together with this. Sometimes the future and present are the cause, not the past, referring to when the Dukhe dharmajñāna-kṣānti (the forbearance of knowledge of dharma regarding suffering) is present, all future undefiled consciousness. What is the future cause? It refers to the corresponding dharmas that arise together with this. What is the present cause? It refers to the Dukhe dharmajñāna-kṣānti and the corresponding dharmas that arise together with it, and so on. Sometimes the past and future are the cause, not the present. What is the future cause? It refers to the corresponding dharmas that arise together with this, and so on. What is the past cause? It refers to past dharmas that are either of the same kind or of different maturation with this consciousness, but not present dharmas that are either of the same kind or of different maturation with this consciousness. Sometimes the past, future, and present are the cause. What is the future cause? It refers to the corresponding dharmas that arise together with this, and so on. What are the past and present causes? It refers to past and present dharmas that are either of the same kind or of different maturation with this consciousness. Present consciousness, sometimes the present is the cause, not the past, nor the future, referring to when the Dukhe dharmajñāna-kṣānti is present, and the corresponding consciousness that arises together with it. What is the present cause? It refers to the corresponding dharmas that arise together with this. Sometimes the past and present are the cause, not the future. What is the present cause? It refers to the corresponding dharmas that arise together with this. What is the past cause? It refers to past dharmas that are either of the same kind or of different maturation with this consciousness. There are six Vijnanakaya (bodies of consciousness), namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. These six bodies of consciousness are either wholesome, unwholesome, or neutral. For wholesome eye consciousness, is there a case where the cause is wholesome, but not unwholesome, nor neutral? Is there a case where the cause is unwholesome, but not wholesome, nor neutral? --------------------------------------------------------------------------------