Chinese
颇有无记为因？非善为因、非不善为因耶？颇有善无记为因，非不善为因耶。颇有不善无记为因，非善为因耶？颇有善不善为因，非无记为因耶？颇有善不善无记为因耶？如善眼识，不善无记眼识亦尔。如眼识，耳鼻舌身意识亦尔。 善眼识，一切皆用善为因，所余诸句皆不可得。不善眼识，一切皆用不善无记为因，所余诸句皆不可得。无记眼识，或有无记为因、非善为因、非不善为因，谓威仪路工巧处眼识，及梵世所系染污眼识。或有善无记为因、非不善为因，谓善异熟生眼识。何等无记因？谓此俱有相应等法。何等善因？谓彼善法能感于此眼识异熟。或有不善无记为因，非善为因，谓不善异熟生眼识。何等无记因？谓此俱有相应等法。何等不善因？谓彼不善法能感于此眼识异熟。如眼识，耳鼻舌身识亦尔。此中差别者，鼻识舌识不应说有梵世所系。善意识，一切皆用善为因，所余诸句皆不可得。不善意识，一切皆用不善无记为因，所余诸句皆不可得。无记意识，或有无记为因、非善为因、非不善为因，谓威仪路工巧处意识，及色无色所系染污意识。或有善无记为因、非不善为因，谓善异熟生意识。何等无记因？谓此俱有相应等法。何等善因？谓彼善法能感于此意识异熟。或有不善无记为因、非善为因，谓欲 现代汉语译本： 有没有非善非不善（无记）作为原因的情况？是不是只有善或者只有不善才能作为原因呢？有没有善和无记作为原因，而不是不善作为原因的情况呢？有没有不善和无记作为原因，而不是善作为原因的情况呢？有没有善和不善作为原因，而不是无记作为原因的情况呢？有没有善、不善和无记共同作为原因的情况呢？就像善的眼识一样，不善和无记的眼识也是如此。就像眼识一样，耳、鼻、舌、身、意识也是如此。 善的眼识，一切都以善为原因，其余的组合都不可能成立。不善的眼识，一切都以不善和无记为原因，其余的组合都不可能成立。无记的眼识，有时以无记为原因，而不是善或不善为原因，比如威仪路（行动举止）、工巧处（工艺技巧）的眼识，以及与梵天界相关的受染污的眼识。有时以善和无记为原因，而不是不善为原因，比如善的异熟果报所生的眼识。什么是无记因呢？就是与此眼识俱有、相应的法等等。什么是善因呢？就是那些善法能够感生这个眼识的异熟果报。有时以不善和无记为原因，而不是善为原因，比如不善的异熟果报所生的眼识。什么是无记因呢？就是与此眼识俱有、相应的法等等。什么是不善因呢？就是那些不善法能够感生这个眼识的异熟果报。就像眼识一样，耳、鼻、舌、身识也是如此。这里不同的是，鼻识和舌识不应说有与梵天界相关的。 善的意识，一切都以善为原因，其余的组合都不可能成立。不善的意识，一切都以不善和无记为原因，其余的组合都不可能成立。无记的意识，有时以无记为原因，而不是善或不善为原因，比如威仪路（行动举止）、工巧处（工艺技巧）的意识，以及与色界和无色界相关的受染污的意识。有时以善和无记为原因，而不是不善为原因，比如善的异熟果报所生的意识。什么是无记因呢？就是与此意识俱有、相应的法等等。什么是善因呢？就是那些善法能够感生这个意识的异熟果报。有时以不善和无记为原因，而不是善为原因，比如欲
English
English version: Are there instances where the indeterminate (avyākrta) is a cause? Or are only wholesome (kusala) or unwholesome (akusala) states causes? Are there instances where wholesome and indeterminate states are causes, but not unwholesome states? Are there instances where unwholesome and indeterminate states are causes, but not wholesome states? Are there instances where wholesome and unwholesome states are causes, but not indeterminate states? Are there instances where wholesome, unwholesome, and indeterminate states are all causes? Just as with wholesome eye-consciousness (kusala cakkhu-viññāna), so it is with unwholesome and indeterminate eye-consciousness. Just as with eye-consciousness, so it is with ear-, nose-, tongue-, body-, and mind-consciousness. With wholesome eye-consciousness, everything uses the wholesome as a cause; the remaining combinations are not possible. With unwholesome eye-consciousness, everything uses the unwholesome and indeterminate as causes; the remaining combinations are not possible. With indeterminate eye-consciousness, sometimes the indeterminate is a cause, and neither the wholesome nor the unwholesome is a cause, such as eye-consciousness arising from deportment (iriyāpatha), skillful activities (silpa-sthāna), and defiled eye-consciousness associated with the Brahma realm. Sometimes the wholesome and indeterminate are causes, but not the unwholesome, such as wholesome resultant (vipāka) eye-consciousness. What is the indeterminate cause? It is the co-arisen, associated dharmas, and so on. What is the wholesome cause? It is those wholesome dharmas that can produce the resultant of this eye-consciousness. Sometimes the unwholesome and indeterminate are causes, but not the wholesome, such as unwholesome resultant eye-consciousness. What is the indeterminate cause? It is the co-arisen, associated dharmas, and so on. What is the unwholesome cause? It is those unwholesome dharmas that can produce the resultant of this eye-consciousness. Just as with eye-consciousness, so it is with ear-, nose-, tongue-, and body-consciousness. The difference here is that one should not say that nose-consciousness and tongue-consciousness are associated with the Brahma realm. With wholesome mind-consciousness (kusala mano-viññāna), everything uses the wholesome as a cause; the remaining combinations are not possible. With unwholesome mind-consciousness, everything uses the unwholesome and indeterminate as causes; the remaining combinations are not possible. With indeterminate mind-consciousness, sometimes the indeterminate is a cause, and neither the wholesome nor the unwholesome is a cause, such as mind-consciousness arising from deportment (iriyāpatha), skillful activities (silpa-sthāna), and defiled mind-consciousness associated with the Form (rūpa) and Formless (arūpa) realms. Sometimes the wholesome and indeterminate are causes, but not the unwholesome, such as wholesome resultant (vipāka) mind-consciousness. What is the indeterminate cause? It is the co-arisen, associated dharmas, and so on. What is the wholesome cause? It is those wholesome dharmas that can produce the resultant of this mind-consciousness. Sometimes the unwholesome and indeterminate are causes, but not the wholesome, such as desire (kāma) --------------------------------------------------------------------------------
Chinese
所系有身见、边执见相应意识。何等无记因？谓此俱有相应等法。何等不善因？谓欲所系见苦所断八随眠等，及见集所断遍行随眠等。 有六识身，谓眼识耳鼻舌身意识。如是六识身，或善或不善、或有覆无记或无覆无记。于善眼识，有几随眠之所随增？于不善有覆无记无覆无记眼识，有几随眠之所随增？如眼识，耳鼻舌身意识亦尔。 于善眼识，有欲缠色缠遍行随眠及修所断随眠之所随增。于不善眼识，有欲缠遍行随眠及修所断随眠之所随增。于有覆无记眼识，有色缠遍行随眠及修所断随眠之所随增。于无覆无记眼识，有欲缠色缠遍行随眠及修所断随眠之所随增。如眼识，耳鼻舌身识亦尔。此中差别者，鼻识舌识不应说有有覆无记。于善意识，有三界遍行随眠及修所断随眠之所随增。于不善意识，有欲缠一切随眠之所随增。于有覆无记意识，有色无色缠一切随眠及欲缠见苦所断一切随眠见集所断遍行随眠之所随增。于无覆无记意识，有三界遍行随眠及修所断随眠之所随增。 有六识身，谓眼识耳鼻舌身意识。如是六识身，或善或不善、或有覆无记或无覆无记。于善眼识，有几随眠当言为因、当言为缘？有几随眠，当言为缘而不为因？于不善有覆无记无覆无记眼识，有几随眠当言为因、当言为缘？ 现代汉语译本： 与有身见（Satkayadrishti，认为五蕴和合的身体是真实存在的“我”的邪见）、边执见（Antagrahadrishti，执着于断见或常见两种极端的邪见）相应的意识属于所系。 什么是不记因？指的是与此俱有（同时存在）相应的法等。 什么是不善因？指的是欲界所系、见苦所断的八种随眠（Anusaya，烦恼的潜在形式）等，以及见集所断的遍行随眠等。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。这六识身，有的是善的，有的是不善的，有的是有覆无记的，有的是无覆无记的。 对于善的眼识，有几种随眠会随之增长？对于不善、有覆无记、无覆无记的眼识，有几种随眠会随之增长？如同眼识一样，耳识、鼻识、舌识、身识、意识也是如此。 对于善的眼识，有欲界缠、色界缠、遍行随眠以及修所断随眠会随之增长。 对于不善的眼识，有欲界缠、遍行随眠以及修所断随眠会随之增长。 对于有覆无记的眼识，有色界缠、遍行随眠以及修所断随眠会随之增长。 对于无覆无记的眼识，有欲界缠、色界缠、遍行随眠以及修所断随眠会随之增长。 如同眼识一样，耳识、鼻识、舌识、身识也是如此。这里不同的是，鼻识和舌识不应说有有覆无记。 对于善的意识，有三界（欲界、色界、无色界）的遍行随眠以及修所断随眠会随之增长。 对于不善的意识，有欲界缠的一切随眠会随之增长。 对于有覆无记的意识，有色界、无色界缠的一切随眠，以及欲界见苦所断的一切随眠、见集所断的遍行随眠会随之增长。 对于无覆无记的意识，有三界的遍行随眠以及修所断随眠会随之增长。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。这六识身，有的是善的，有的是不善的，有的是有覆无记的，有的是无覆无记的。 对于善的眼识，有几种随眠应当说是因、应当说是缘？有几种随眠，应当说是缘而不是因？对于不善、有覆无记、无覆无记的眼识，有几种随眠应当说是因、应当说是缘？
English
English version: Consciousness associated with Satkayadrishti (the false view that the aggregates of existence constitute a real 'self') and Antagrahadrishti (the extreme views of eternalism or annihilationism) is considered as bound. What is an indeterminate (Avyakrta) cause? It refers to co-existent associated dharmas (elements of existence) and so on. What is an unwholesome (Akusala) cause? It refers to the eight Anusayas (latent tendencies) pertaining to the desire realm and severed by seeing suffering, and the pervasive Anusayas severed by seeing the origin (of suffering), and so on. There are six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness can be wholesome, unwholesome, obscured-indeterminate, or unobscured-indeterminate. With regard to wholesome eye-consciousness, how many Anusayas increase along with it? With regard to unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness, how many Anusayas increase along with it? Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. With regard to wholesome eye-consciousness, the Anusayas pertaining to the desire realm, the form realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. With regard to unwholesome eye-consciousness, the Anusayas pertaining to the desire realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. With regard to obscured-indeterminate eye-consciousness, the Anusayas pertaining to the form realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. With regard to unobscured-indeterminate eye-consciousness, the Anusayas pertaining to the desire realm, the form realm, the pervasive Anusayas, and the Anusayas severed by cultivation increase along with it. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The difference here is that obscured-indeterminate should not be said to exist for nose-consciousness and tongue-consciousness. With regard to wholesome mind-consciousness, the pervasive Anusayas of the three realms (desire realm, form realm, formless realm) and the Anusayas severed by cultivation increase along with it. With regard to unwholesome mind-consciousness, all the Anusayas pertaining to the desire realm increase along with it. With regard to obscured-indeterminate mind-consciousness, all the Anusayas pertaining to the form realm and formless realm, and all the Anusayas pertaining to the desire realm that are severed by seeing suffering, and the pervasive Anusayas severed by seeing the origin (of suffering) increase along with it. With regard to unobscured-indeterminate mind-consciousness, the pervasive Anusayas of the three realms and the Anusayas severed by cultivation increase along with it. There are six bodies of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness can be wholesome, unwholesome, obscured-indeterminate, or unobscured-indeterminate. With regard to wholesome eye-consciousness, how many Anusayas should be said to be a cause and how many should be said to be a condition? How many Anusayas should be said to be a condition but not a cause? With regard to unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness, how many Anusayas should be said to be a cause and how many should be said to be a condition? --------------------------------------------------------------------------------