Chinese
，即彼随眠缘此未断，及此相应所有随眠。不能为因非所随增者，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。如不善眼识，有覆无记眼识亦尔。于过去无覆无记眼识，所有随眠，彼于此心为所随增亦为因耶？除诸随眠异熟眼识。于余过去无覆无记眼识，所有随眠，彼于此心若所随增不能为因；若于此心能为因者，即非随眠亦不随增。若诸随眠异熟眼识，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，谓诸随眠为因，能感此心异熟，即彼随眠若不缘此、设缘已断。为所随增不能为因者，谓诸随眠不为因，感此心异熟，即彼随眠缘此未断。是能为因亦所随增者，谓诸随眠为因，能感此心异熟，即彼随眠缘此未断。不能为因非所随增者，谓诸随眠不为因，感此心异熟，即彼随眠不能缘此、设缘已断、若所余缘、若他随眠、若不同界遍行随眠。如过去无覆无记眼识，未来现在无覆无记眼识亦尔。如眼识，耳鼻舌身意识亦尔。此中差别者，鼻识舌识不应说有有覆无记，不应说有随眠所感异熟意识。 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、 现代汉语译本：也就是说，那些随眠（Sui Mian，烦恼的潜在倾向）以这个（心）为缘而未断，以及与这个（心）相应的所有的随眠，不能作为（此心的）因，也不是这个（心）所随增的。所谓不是这个（心）所随增的，是指那些随眠在这个心之后，属于同类且普遍运行的，也就是那些随眠如果不以这个（心）为缘，或者即使以这个（心）为缘但已经断了，或者以其他的（事物）为缘，或者其他的随眠，或者不同界的普遍运行的随眠。如同不善的眼识，有覆无记的眼识也是如此。对于过去的无覆无记的眼识，所有的随眠，它们对于这个（现在）的心是所随增也是因吗？除了那些随眠所感的异熟眼识。对于其余的过去的无覆无记的眼识，所有的随眠，它们对于这个（现在）的心，如果是所随增就不能作为因；如果对于这个（现在）的心能作为因，那就不是随眠，也不是所随增。如果是那些随眠所感的异熟眼识，所有的随眠，它们对于这个（现在）的心，或者能作为因但不是所随增，或者作为所随增但不能作为因，或者能作为因也是所随增，或者不能作为因也不是所随增。并且，能作为因但不是所随增的，是指那些随眠作为（此心的）因，能够感得这个（现在）心的异熟，也就是那些随眠如果不以这个（现在的心）为缘，或者即使以这个（现在的心）为缘但已经断了。作为所随增但不能作为因的，是指那些随眠不作为（此心的）因，不能感得这个（现在）心的异熟，也就是那些随眠以这个（现在的心）为缘而未断。是能作为因也是所随增的，是指那些随眠作为（此心的）因，能够感得这个（现在）心的异熟，也就是那些随眠以这个（现在的心）为缘而未断。不能作为因也不是所随增的，是指那些随眠不作为（此心的）因，不能感得这个（现在）心的异熟，也就是那些随眠不能以这个（现在的心）为缘，或者即使以这个（现在的心）为缘但已经断了，或者以其他的（事物）为缘，或者其他的随眠，或者不同界的普遍运行的随眠。如同过去的无覆无记的眼识，未来和现在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。这里面的差别是，鼻识和舌识不应该说有有覆无记，不应该说有随眠所感的异熟意识。 有六种识身（Liu Shi Shen，六种意识的集合），即眼识、耳识、鼻识、舌识、身识、意识。像这样的六识身，或者过去，或者未来，或者现在，或者善，或者不善
English
English version: That is to say, those Sui Mian (latent tendencies of afflictions) which are not severed and are conditioned by this (mind), and all the Sui Mian that are associated with this (mind), cannot be the cause (of this mind) and are not increased by this (mind). What is meant by 'not increased by this (mind)' refers to those Sui Mian that occur after this mind, are of the same kind, and are universally active; that is, those Sui Mian that do not take this (mind) as their object, or even if they do, they are already severed, or they take other (things) as their object, or other Sui Mian, or universally active Sui Mian of different realms. Just like unwholesome eye-consciousness, so too is obscured-indeterminate eye-consciousness. Regarding past obscured-indeterminate eye-consciousness, are all the Sui Mian associated with it increased by and also the cause of this (present) mind? Except for those resultant eye-consciousnesses produced by Sui Mian. Regarding the remaining past obscured-indeterminate eye-consciousness, all the Sui Mian associated with it, if they are increased by this (present) mind, then they cannot be the cause; if they can be the cause of this (present) mind, then they are not Sui Mian, nor are they increased by it. If they are those resultant eye-consciousnesses produced by Sui Mian, all the Sui Mian associated with them, with respect to this (present) mind, either can be the cause but are not increased by it, or are increased by it but cannot be the cause, or can be the cause and are also increased by it, or cannot be the cause and are also not increased by it. Furthermore, 'can be the cause but are not increased by it' refers to those Sui Mian that are the cause (of this mind) and can produce the resultant effect of this (present) mind, that is, those Sui Mian that do not take this (present mind) as their object, or even if they do, they are already severed. 'Are increased by it but cannot be the cause' refers to those Sui Mian that are not the cause (of this mind) and cannot produce the resultant effect of this (present) mind, that is, those Sui Mian that take this (present mind) as their object and are not severed. 'Can be the cause and are also increased by it' refers to those Sui Mian that are the cause (of this mind) and can produce the resultant effect of this (present) mind, that is, those Sui Mian that take this (present mind) as their object and are not severed. 'Cannot be the cause and are also not increased by it' refers to those Sui Mian that are not the cause (of this mind) and cannot produce the resultant effect of this (present) mind, that is, those Sui Mian that cannot take this (present mind) as their object, or even if they do, they are already severed, or they take other (things) as their object, or other Sui Mian, or universally active Sui Mian of different realms. Just like past obscured-indeterminate eye-consciousness, so too are future and present obscured-indeterminate eye-consciousnesses. Just like eye-consciousness, so too are ear, nose, tongue, body, and mind consciousnesses. The difference here is that one should not say that nose-consciousness and tongue-consciousness have obscured-indeterminate (aspects), and one should not say that there are resultant consciousnesses produced by Sui Mian. There are six Vijnana-kayas (Liu Shi Shen, aggregates of six consciousnesses), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six Vijnana-kayas, whether past, future, or present, whether wholesome or unwholesome, --------------------------------------------------------------------------------
Chinese
或有覆无记或无覆无记。于过去善眼识所有随眠，彼于此心若不随增，亦不为因耶？设于此心不为因者，亦不随增耶？如过去善眼识，未来现在善眼识亦尔。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，彼于此心若不随增亦不为因，或不为因非不随增，谓诸随眠缘此未断。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，彼于此心或不为因非不随增，或不随增非不为因，或不为因亦不随增，或非不为因非不随增。且不为因非不随增者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。非所随增非不为因者，谓彼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。不能为因亦不随增者，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。非不为因非不随增者，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。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，彼于此心或不为因非不随增，或不随增非不为因，或不为因亦不随增，或非不为因非不随增。且不为因非不随增者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。非 现代汉语译本： 或者是有覆无记，或者是无覆无记。对于过去善的眼识所具有的随眠（anusaya，潜在的烦恼），它们对于这个心，如果不是随之增长，也不是作为原因吗？假设对于这个心不是作为原因，也不是随之增长吗？如同过去的善的眼识，未来和现在的善的眼识也是这样。如同善的眼识，不善的、有覆无记、无覆无记的眼识也是这样。如同眼识，耳鼻舌身意识也是这样。 对于过去善的眼识，所具有的随眠，它们对于这个心，如果不是随之增长也不是作为原因，或者不是作为原因但并非不随之增长，指的是那些随眠缘于这个（心）还没有断除。如同过去的善的眼识，未来和现在的善的眼识也是这样。对于过去不善的眼识，所具有的随眠，它们对于这个心，或者不是作为原因但并非不随之增长，或者不是随之增长但并非不作为原因，或者不是作为原因也不是随之增长，或者并非不作为原因也并非不随之增长。其中，不是作为原因但并非不随之增长，指的是那些随眠在这个心之后同类地普遍运行，也就是那些随眠缘于这个（心）还没有断除。不是所随之增长但并非不作为原因，指的是那些随眠在这个心之前同类地普遍运行，也就是那些随眠如果不缘于这个（心）、或者即使缘了也已经断除，以及这个（心）相应的随眠已经断除。不能作为原因也不是随之增长，指的是那些随眠在这个心之后同类地普遍运行，也就是那些随眠如果不缘于这个（心）、或者即使缘了也已经断除、或者其余的缘、或者其他的随眠、或者不同界的普遍运行的随眠。并非不作为原因也并非不随之增长，指的是那些随眠在这个心之前同类地普遍运行，也就是那些随眠缘于这个（心）还没有断除，以及这个（心）相应的随眠还没有断除。如同过去不善的眼识，未来不善的眼识也是这样。对于现在不善的眼识，所具有的随眠，它们对于这个心，或者不是作为原因但并非不随之增长，或者不是随之增长但并非不作为原因，或者不是作为原因也不是随之增长，或者并非不作为原因也并非不随之增长。其中，不是作为原因但并非不随之增长，指的是那些随眠在这个心之后同类地普遍运行，也就是那些随眠缘于这个（心）还没有断除。并非
English
English version: Or they are defiled-indeterminate (有覆無記, *sāvaraṇa-avyākṛta*) or undefiled-indeterminate (無覆無記, *anāvaraṇa-avyākṛta*). With respect to the latent tendencies (随眠, *anuśaya*) associated with past wholesome eye-consciousness (眼識, *cakṣu-vijñāna*), do they, if not increasing along with this mind, also not serve as a cause? Supposing they do not serve as a cause for this mind, do they also not increase along with it? Just as with past wholesome eye-consciousness, so too with future and present wholesome eye-consciousness. Just as with wholesome eye-consciousness, so too with unwholesome, defiled-indeterminate, and undefiled-indeterminate eye-consciousness. Just as with eye-consciousness, so too with ear, nose, tongue, body, and mind consciousness. With respect to the latent tendencies associated with past wholesome eye-consciousness, do they, if not increasing along with this mind, also not serve as a cause, or do they not serve as a cause but not not increase along with it? This refers to those latent tendencies that, due to this (mind), have not yet been severed. Just as with past wholesome eye-consciousness, so too with future and present wholesome eye-consciousness. With respect to the latent tendencies associated with past unwholesome eye-consciousness, do they either not serve as a cause but not not increase along with it, or not increase along with it but not not serve as a cause, or not serve as a cause and also not increase along with it, or not not serve as a cause and not not increase along with it? Among these, 'not serve as a cause but not not increase along with it' refers to those latent tendencies that, subsequent to this mind, operate pervasively in the same category, that is, those latent tendencies that, due to this (mind), have not yet been severed. 'Not increase along with it but not not serve as a cause' refers to those latent tendencies that, prior to this mind, operate pervasively in the same category, that is, those latent tendencies that, if not conditioned by this (mind), or even if conditioned have already been severed, and the latent tendencies corresponding to this (mind) have been severed. 'Cannot serve as a cause and also do not increase along with it' refers to those latent tendencies that, subsequent to this mind, operate pervasively in the same category, that is, those latent tendencies that, if not conditioned by this (mind), or even if conditioned have already been severed, or other conditions, or other latent tendencies, or latent tendencies operating pervasively in a different realm. 'Not not serve as a cause and not not increase along with it' refers to those latent tendencies that, prior to this mind, operate pervasively in the same category, that is, those latent tendencies that, due to this (mind), have not yet been severed, and the latent tendencies corresponding to this (mind) have not yet been severed. Just as with past unwholesome eye-consciousness, so too with future unwholesome eye-consciousness. With respect to the latent tendencies associated with present unwholesome eye-consciousness, do they either not serve as a cause but not not increase along with it, or not increase along with it but not not serve as a cause, or not serve as a cause and also not increase along with it, or not not serve as a cause and not not increase along with it? Among these, 'not serve as a cause but not not increase along with it' refers to those latent tendencies that, subsequent to this mind, operate pervasively in the same category, that is, those latent tendencies that, due to this (mind), have not yet been severed. Not --------------------------------------------------------------------------------