English
English version: 'Those' refer to the latent tendencies (Sui Mian, dormant afflictions) that, as causes, can bring about the fruition (Vipaka) of this mind. Specifically, those latent tendencies that either have not arisen in relation to this mind or, if they have arisen, have already been eliminated. 'Those that are consequently increased but cannot be causes' refer to the latent tendencies that do not act as causes in experiencing the fruition of this mind. Specifically, those latent tendencies that are related to this mind but have not yet been eliminated. 'Those that can be causes and are consequently increased' refer to the latent tendencies that act as causes in experiencing the fruition of this mind, specifically, those latent tendencies that are related to this mind and have not yet been eliminated. 'Those that cannot be causes and are not consequently increased' refer to the latent tendencies that do not act as causes in experiencing the fruition of this mind, specifically, those latent tendencies that either have not arisen in relation to this mind, or if they have arisen, have already been eliminated, or other conditions, or other latent tendencies, or pervasive latent tendencies from different realms. Just as with the past, so too with the future and the present. Just as with the Desire Realm (Kama-dhatu), so too with the Form Realm (Rupa-dhatu) and the Formless Realm (Arupa-dhatu). The difference here is that, regarding the minds of the Form Realm and the Formless Realm, it should not be said that there is fruition of latent tendencies. There are fifteen types of minds: five types of minds associated with the Desire Realm, five types of minds associated with the Form Realm, and five types of minds associated with the Formless Realm. These fifteen types of minds can be past, future, or present. What are the five types of minds associated with the Desire Realm? They are the minds associated with the Desire Realm that are severed by seeing suffering, severed by seeing the origin, severed by seeing cessation, severed by seeing the path, and severed by cultivation. Just as with the Desire Realm, so too with the Form Realm and the Formless Realm. Regarding the past mind associated with the Desire Realm that is severed by seeing suffering, concerning all the latent tendencies, if they are not consequently increased in relation to this mind, are they also not causes? Supposing they are not causes, are they also not consequently increased? And so on, up to the present mind associated with the Formless Realm that is severed by cultivation, concerning all the latent tendencies, if they are not consequently increased in relation to this mind, are they also not causes? Supposing they are not causes, are they also not consequently increased? Regarding the past mind associated with the Desire Realm that is severed by seeing suffering, concerning all the latent tendencies, if they are not consequently increased in relation to this mind, are they also not causes? Or are they not causes but not not consequently increased, or are they not consequently increased but not not causes, or are they not causes and also not consequently increased, or are they not not causes and also not not consequently increased. Let's first consider 'not causes but not not consequently increased,' which refers to those latent tendencies that pervasively operate in the same category after this mind, specifically, those latent tendencies that are related to this mind but have not yet been eliminated. 'Not consequently increased but not not causes' refers to those... --------------------------------------------------------------------------------
Chinese
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。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。如过去欲界系见苦所断心，未来亦尔。于现在欲界系见苦所断心，所有随眠，彼于此心若不随增，亦不为因耶？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，为诸随眠在此心前同类遍行，即彼随眠若不缘此、设缘已断。不能为因非所随眠者，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，及此相应所有随眠。如见苦所断心，见集灭道及修所断染污心亦尔。于过去欲界系修所断不染污心，所有随眠，彼于此心若不随增，亦不为因耶？谓除随眠所感异熟，于余欲界系修所断不染污心，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。若诸随 现代汉语译本 随眠（Anusaya，烦恼的潜在倾向）在此心前同类遍行，即彼随眠若不缘此（指此心）、设缘已断，及此相应随眠已断，不能为因非所随增者，是指那些随眠在此心之后同类遍行，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，是指那些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。 例如过去欲界系见苦所断心，未来也是如此。对于现在欲界系见苦所断心，所有随眠，它们对于此心若不随增，也不作为因吗？或者是不作为因但并非不随增，或者是并非不随增但不作为因，或者是不作为因也不随增，或者并非不作为因也并非不随增。 首先，不作为因但并非不随增的是指，那些随眠在此心之后同类遍行，即彼随眠缘此未断。 并非随增但并非不作为因的是指，那些随眠在此心之前同类遍行，即彼随眠若不缘此、设缘已断。 不能作为因也不随眠的是指，那些随眠在此心之后同类遍行，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。 并非不作为因也并非不随增的是指，那些随眠在此心之前同类遍行，即彼随眠缘此未断，以及与此相应的所有的随眠。 如同见苦所断心，见集灭道以及修所断染污心也是如此。对于过去欲界系修所断不染污心，所有随眠，它们对于此心若不随增，也不作为因吗？ 指的是除了随眠所感异熟（Vipaka，果报），对于其余欲界系修所断不染污心，所有随眠，它们对于此心若不随增也不作为因，或者是不作为因但并非不随增，指的是那些随眠缘此未断。如果那些随眠
English
English version Latent tendencies (Anusaya) that are similar and pervasive before this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed, and the latent tendencies associated with this mind that have been severed, cannot be a cause and are not increased. This refers to those latent tendencies that are similar and pervasive after this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed, or other conditions, or other latent tendencies, or latent tendencies that are pervasive in different realms. Those that are not a non-cause and are not non-increased refer to those latent tendencies that are similar and pervasive before this mind, that is, those latent tendencies that condition this mind and have not been severed, and the latent tendencies associated with this mind that have not been severed. For example, with regard to a past mind associated with the desire realm and severed by insight into suffering, the future is also the same. With regard to a present mind associated with the desire realm and severed by insight into suffering, concerning all latent tendencies, if they do not increase with this mind, are they also not a cause? Or are they not a cause but not non-increased, or are they not non-increased but not a cause, or are they not a cause and also not increased, or are they not a non-cause and not non-increased. Firstly, those that are not a cause but not non-increased refer to those latent tendencies that are similar and pervasive after this mind, that is, those latent tendencies that condition this mind and have not been severed. Those that are not increased but not a non-cause refer to those latent tendencies that are similar and pervasive before this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed. Those that cannot be a cause and are not latent refer to those latent tendencies that are similar and pervasive after this mind, that is, those latent tendencies that do not condition this mind, or if they did condition it but have been severed, or other conditions, or other latent tendencies, or latent tendencies that are pervasive in different realms. Those that are not a non-cause and not non-increased refer to those latent tendencies that are similar and pervasive before this mind, that is, those latent tendencies that condition this mind and have not been severed, and all the latent tendencies associated with this mind. Just like the mind severed by insight into suffering, the same applies to the minds severed by insight into the origin, cessation, and path, as well as defiled minds severed by cultivation. With regard to a past non-defiled mind associated with the desire realm and severed by cultivation, concerning all latent tendencies, if they do not increase with this mind, are they also not a cause? This refers to, except for the result (Vipaka) produced by the latent tendencies, with regard to the remaining non-defiled minds associated with the desire realm and severed by cultivation, concerning all latent tendencies, if they do not increase with this mind, they are also not a cause, or they are not a cause but not non-increased, referring to those latent tendencies that condition this mind and have not been severed. If those latent tendencies --------------------------------------------------------------------------------
Chinese
眠所感异熟，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。不能为因非不随增者，谓诸随眠不为因感此心异熟，即彼随眠缘此未断。非所随增非不为因者，谓诸随眠为因能感此心异熟，即彼随眠若不缘此、设缘已断。不能为因不随增者，谓诸随眠不为因感此心异熟，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，谓诸随眠为因能感此心异熟，即彼随眠缘此未断。如过去欲界系修所断不染污心，未来、现在亦尔。如欲界系心，色界系心、无色界系心亦尔。此中差别者，色界系心、无色界系心不应说有随眠异熟。 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。于善眼识所有结、缚、随眠、随烦恼、缠，几当言为因当言为缘、几当言为缘而不为因？于不善有覆无记无覆无记眼识，所有结、缚、随眠、随烦恼、缠，几当言为因当言为缘、几当言为缘而不为因？如眼识，耳鼻舌身意识亦尔。 于善眼识，一切结、缚、随眠、随烦恼、缠，皆当言为缘而不为因。于不善眼识，有七结、七缚、十五随眠、二十随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于有覆无记眼识，有 现代汉语译本： 由睡眠所感受的异熟果报，有些不是作为原因，但并非不伴随增长；有些不是伴随增长，但并非不作为原因；有些不是作为原因，也不伴随增长；有些并非不作为原因，也并非不伴随增长。不能作为原因但并非不伴随增长的，是指那些睡眠烦恼不是作为原因来感受此心的异熟果报，而这些睡眠烦恼与此心境相连未断。不是伴随增长但并非不作为原因的，是指那些睡眠烦恼是作为原因能够感受此心的异熟果报，而这些睡眠烦恼如果不是与此心境相连，或者即使相连也已经断除。不能作为原因也不伴随增长的，是指那些睡眠烦恼不是作为原因来感受此心的异熟果报，而这些睡眠烦恼如果不是与此心境相连，或者即使相连也已经断除，或者由于其余的因缘，或者由于其他的睡眠烦恼，或者由于不同界的遍行睡眠烦恼。并非不作为原因也并非不伴随增长的，是指那些睡眠烦恼是作为原因能够感受此心的异熟果报，而这些睡眠烦恼与此心境相连未断。例如过去欲界系修所断的不染污心，未来、现在也是这样。如同欲界系心，色界系心、无色界系心也是这样。这里面的差别是，色界系心、无色界系心不应该说有睡眠烦恼的异熟果报。 存在六种识身，即眼识、耳识、鼻识、舌识、身识、意识。这六种识身，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，所有相关的结（saṃyojana，烦恼的束缚）、缚（bandhana，束缚）、随眠（anuśaya，潜在的烦恼）、随烦恼（upakleśa，次要的烦恼）、缠（paryavasthāna，缠绕），有多少应当说是作为原因，多少应当说是作为缘，有多少应当说是作为缘而不是作为原因？对于不善的、有覆无记的、无覆无记的眼识，所有相关的结、缚、随眠、随烦恼、缠，有多少应当说是作为原因，多少应当说是作为缘，有多少应当说是作为缘而不是作为原因？如同眼识，耳识、鼻识、舌识、身识、意识也是这样。 对于善的眼识，一切的结、缚、随眠、随烦恼、缠，都应当说是作为缘而不是作为原因。对于不善的眼识，有七种结、七种缚、十五种随眠、二十种随烦恼缠，应当说是作为原因也作为缘，其余的一切都应当说是作为缘而不是作为原因。对于有覆无记的眼识，有