Chinese
有几随眠，当言为缘而不为因？如眼识，耳鼻舌身意识亦尔。 于善眼识，一切随眠当言为缘而不为因。于不善眼识有十五随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于有覆无记眼识，有十四随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于无覆无记眼识中，除随眠异熟眼识。于余无覆无记眼识，一切随眠，当言为缘而不为因。于随眠异熟眼识，有三十四随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。问：一心耶？答：不尔。于见苦所断邪见随眠异熟眼识，有二随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。如见苦所断邪见，见取、戒禁取、疑、贪、恚、慢亦尔。于见苦所断不共无明随眠异熟眼识，有一随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于见集所断邪见随眠异熟眼识，有二随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。如见集所断邪见，见取、疑、贪、恚、慢亦尔。于见集所断不共无明随眠异熟眼识，有一随眠，当言为因、当言为缘；所余随眠、当言为缘而不为因。于见灭所断邪见随眠异熟眼识，有二随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。如见灭所断邪见，见取、疑、贪、恚、慢亦尔。于见 灭所断不共无明随眠异熟眼识，有一随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于见道所断邪见随眠异熟眼识，有二随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。如见道所断邪见，见取、戒禁取、疑、贪、恚、慢亦尔。于见道所断不共无明随眠异熟眼识，有一随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于修所断贪随眠异熟眼识，有二随眠，当言为因，当言为缘；所余随眠，当言为缘而不为因。如修所断贪，恚、慢亦尔。于修所断不共无明随眠异熟眼识，有一随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。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，一切随眠，当言为缘而不为因。于不善意识，有三十六随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。问：一心耶？答不尔。于见苦所断不善意识，有十四随眠，当言为因、当言为缘；所余随眠、当言为缘而不为因。于见集所断不善意识、有十四随眠、当言为因、当言为缘；所余随眠，当言为缘而不为因。于见灭所断不善意识，有十八随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于见道所断不善意识，有十九随眠，当言为因、当言为缘；所余随眠 ，当言为缘而不为因。于修所断不善意识，有十五随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于有覆无记意识，有七十六随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。问：一心耶？答：不尔。于欲所系有覆无记意识，有十四随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于色所系见苦所断有覆无记意识，有十三随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于色所系见集所断有覆无记意识，有十三随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于色所系见灭所断有覆无记意识，有十七随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于色所系见道所断有覆无记意识，有十八随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。于色所系修所断有覆无记意识，有十四随眠，当言为因、当言为缘；所余随眠，当言为缘而不为因。如色所系，无色所系亦尔。于无覆无记意识，一切随眠，当言为缘而不为因。 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、或善或不善、或有覆无记或无覆无记。于过去善眼识所有随眠，彼于此心若所随增，亦能为因耶？设于此心能为因者，为所随增耶？如过去善眼识，未来 现代汉语译本：当说（意识）是（随眠的）缘而不是因。对于修所断（通过修行才能断除的）不善意识，有十五种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。对于有覆无记（被覆盖的无记性）意识，有七十六种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。问：是一个心吗？答：不是的。对于欲界所系的有覆无记意识，有十四种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。对于色界所系见苦所断（通过见苦谛才能断除的）有覆无记意识，有十三种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。对于色界所系见集所断（通过见集谛才能断除的）有覆无记意识，有十三种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。对于色界所系见灭所断（通过见灭谛才能断除的）有覆无记意识，有十七种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。对于色界所系见道所断（通过见道谛才能断除的）有覆无记意识，有十八种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。对于色界所系修所断（通过修行才能断除的）有覆无记意识，有十四种随眠，应当说是因，也应当说是缘；其余的随眠，应当说是缘而不是因。如同色界所系，无色界所系也是这样。对于无覆无记（未被覆盖的无记性）意识，一切随眠，应当说是缘而不是因。 有六种识身（vijñānakāya），即眼识（cakṣurvijñāna）、耳识（śrotravijñāna）、鼻识（ghrāṇavijñāna）、舌识（jihvāvijñāna）、身识（kāyavijñāna）和意识（manovijñāna）。这六种识身，或者是过去、或者是未来、或者是现在，或者是善、或者是不善、或者是有覆无记、或者是无覆无记。对于过去善的眼识，所有随眠，它们对于这个心，如果随之增长，也能作为因吗？假设对于这个心能作为因，那么是随之增长吗？如同过去的善眼识，未来...
English
English version: It should be said that (consciousness) is a condition (for the latent tendencies) but not a cause. Regarding unwholesome consciousness that is abandoned through cultivation (bhāvanāprahātavya), there are fifteen latent tendencies (anuśaya). Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate (sāvaraṇāvyākṛta) consciousness, there are seventy-six latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Question: Is it one mind? Answer: No. Regarding obscured indeterminate consciousness associated with the desire realm (kāmadhātu), there are fourteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm (rūpadhātu) that is abandoned through seeing suffering (duḥkhadarśana), there are thirteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through seeing origination (samudayadarśana), there are thirteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through seeing cessation (nirodhadarśana), there are seventeen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through seeing the path (mārgadarśana), there are eighteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Regarding obscured indeterminate consciousness associated with the form realm that is abandoned through cultivation, there are fourteen latent tendencies. Should they be said to be causes, or should they be said to be conditions? The remaining latent tendencies should be said to be conditions but not causes. Just as with the form realm, so too with the formless realm (arūpadhātu). Regarding unobscured indeterminate (anāvaraṇāvyākṛta) consciousness, all latent tendencies should be said to be conditions but not causes. There are six aggregates of consciousness (ṣaṭ vijñānakāyāḥ), namely eye-consciousness (cakṣurvijñāna), ear-consciousness (śrotravijñāna), nose-consciousness (ghrāṇavijñāna), tongue-consciousness (jihvāvijñāna), body-consciousness (kāyavijñāna), and mind-consciousness (manovijñāna). These six aggregates of consciousness, whether past, future, or present; whether wholesome, unwholesome, obscured indeterminate, or unobscured indeterminate. Regarding the latent tendencies associated with past wholesome eye-consciousness, if they increase along with this mind, can they also be a cause? Supposing they can be a cause for this mind, do they increase along with it? Just as with past wholesome eye-consciousness, future... --------------------------------------------------------------------------------
Chinese
现在善眼识亦尔。如善眼识，不善、有覆无记无覆无记眼识亦尔。如眼识，耳鼻舌身意识亦尔。 于过去善眼识所有随眠，彼于此心若所随增，即不为因；若于此心能为因者，即非随眠亦不随增。如过去善眼识，未来现在善眼识亦尔。于过去不善眼识，所有随眠，彼于此心或能为因非所随增，或所随增不能为因，或能为因亦所随增，或不能为因亦非所随增。且能为因非所随增者，谓诸随眠在此心前同类遍行，即彼随眠，若不缘此、设缘已断及此相应随眠已断。为所随增不能为因者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。能为其因亦所随增者，谓诸随眠在此心前同类遍行，即彼随眠缘此未断，及此相应随眠未断。不能为因亦非所随增者，谓诸随眠在此心后同类遍行，即彼随眠若不缘此、设缘已断，若所余缘、若他随眠、若不同界遍行随眠。如过去不善眼识，未来不善眼识亦尔。于现在不善眼识，所有随眠，彼于此心或能为因非所随增，或所随增不能为因，或能为因亦所随增，或不能为因亦非所随增。且能为因非所随增者，谓诸随眠在此心前同类遍行，即彼随眠若不缘此、设缘已断。是所随增不能为因者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。是能为因亦所随增者，谓诸随眠在此心前同类遍行 现代汉语译本： 现在，善的眼识也是如此。如同善的眼识，不善的、有覆无记的、无覆无记的眼识也是如此。如同眼识，耳、鼻、舌、身、意识也是如此。 对于过去的善的眼识所具有的随眠（anusaya，烦恼的潜在倾向），它们如果随此心增长，就不作为此心的原因；如果能作为此心的原因，就不是随眠，也不随之增长。如同过去的善的眼识，未来的、现在的善的眼识也是如此。对于过去的不善的眼识，所具有的随眠，它们对于此心，或者能作为原因但不是随之增长，或者随之增长但不能作为原因，或者能作为原因也随之增长，或者不能作为原因也不随之增长。能作为原因但不是随之增长的，是指那些随眠在此心之前同类生起，即那些随眠，如果不缘于此心，或者即使缘了但已经断除，以及与此心相应的随眠已经断除。随之增长但不能作为原因的，是指那些随眠在此心之后同类生起，即那些随眠缘于此心但尚未断除。能作为原因也随之增长的，是指那些随眠在此心之前同类生起，即那些随眠缘于此心但尚未断除，以及与此心相应的随眠尚未断除。不能作为原因也不随之增长的，是指那些随眠在此心之后同类生起，即那些随眠如果不缘于此心，或者即使缘了但已经断除，或者所缘是其他的，或者其他的随眠，或者不同界的遍行随眠。 如同过去的不善的眼识，未来的不善的眼识也是如此。对于现在的不善的眼识，所具有的随眠，它们对于此心，或者能作为原因但不是随之增长，或者随之增长但不能作为原因，或者能作为原因也随之增长，或者不能作为原因也不随之增长。能作为原因但不是随之增长的，是指那些随眠在此心之前同类生起，即那些随眠如果不缘于此心，或者即使缘了但已经断除。随之增长但不能作为原因的，是指那些随眠在此心之后同类生起，即那些随眠缘于此心但尚未断除。能作为原因也随之增长的，是指那些随眠在此心之前同类生起
English
English version: Now, so it is with wholesome eye-consciousness. Just as with wholesome eye-consciousness, so it is with unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness. Just as with eye-consciousness, so it is with ear, nose, tongue, body, and mind-consciousness. With regard to the latent tendencies (anusaya) associated with past wholesome eye-consciousness, if they increase along with this mind, they do not serve as a cause for it; if they can serve as a cause for this mind, they are not latent tendencies, nor do they increase along with it. Just as with past wholesome eye-consciousness, so it is with future and present wholesome eye-consciousness. With regard to the latent tendencies associated with past unwholesome eye-consciousness, they are either able to be a cause but do not increase along with this mind, or they increase along with it but are not able to be a cause, or they are able to be a cause and also increase along with it, or they are not able to be a cause and also do not increase along with it. Those that are able to be a cause but do not increase along with it refer to those latent tendencies that arise in the same category before this mind; that is, those latent tendencies that do not condition this mind, or even if they did condition it, they have been eliminated, and the latent tendencies associated with this mind have been eliminated. Those that increase along with it but are not able to be a cause refer to those latent tendencies that arise in the same category after this mind; that is, those latent tendencies that condition this mind but have not yet been eliminated. Those that are able to be a cause and also increase along with it refer to those latent tendencies that arise in the same category before this mind; that is, those latent tendencies that condition this mind but have not yet been eliminated, and the latent tendencies associated with this mind have not yet been eliminated. Those that are not able to be a cause and also do not increase along with it refer to those latent tendencies that arise in the same category after this mind; that is, those latent tendencies that do not condition this mind, or even if they did condition it, they have been eliminated, or what is conditioned is something else, or other latent tendencies, or latent tendencies that pervade a different realm. Just as with past unwholesome eye-consciousness, so it is with future unwholesome eye-consciousness. With regard to the latent tendencies associated with present unwholesome eye-consciousness, they are either able to be a cause but do not increase along with this mind, or they increase along with it but are not able to be a cause, or they are able to be a cause and also increase along with it, or they are not able to be a cause and also do not increase along with it. Those that are able to be a cause but do not increase along with it refer to those latent tendencies that arise in the same category before this mind; that is, those latent tendencies that do not condition this mind, or even if they did condition it, they have been eliminated. Those that increase along with it but are not able to be a cause refer to those latent tendencies that arise in the same category after this mind; that is, those latent tendencies that condition this mind but have not yet been eliminated. Those that are able to be a cause and also increase along with it refer to those latent tendencies that arise in the same category before this mind --------------------------------------------------------------------------------