English
English version: The Vipāka (异熟) felt due to sleep, some are not the cause but are not without increase; some are not with increase but are not without being the cause; some are neither the cause nor with increase; some are not without being the cause and not without increase. Those that cannot be the cause but are not without increase, refer to those Anuśaya (随眠) that are not the cause of feeling this mind's Vipāka (异熟), and those Anuśaya (随眠) are connected to this mind and have not been severed. Those that are not with increase but are not without being the cause, refer to those Anuśaya (随眠) that are the cause of being able to feel this mind's Vipāka (异熟), and those Anuśaya (随眠) are either not connected to this mind, or even if connected, have already been severed. Those that cannot be the cause and are not with increase, refer to those Anuśaya (随眠) that are not the cause of feeling this mind's Vipāka (异熟), and those Anuśaya (随眠) are either not connected to this mind, or even if connected, have already been severed, or due to other conditions, or due to other Anuśaya (随眠), or due to Sarvatraga-anuśaya (遍行随眠) of a different realm. Those that are not without being the cause and not without increase, refer to those Anuśaya (随眠) that are the cause of being able to feel this mind's Vipāka (异熟), and those Anuśaya (随眠) are connected to this mind and have not been severed. For example, the past Kāmadhātu (欲界) mind severed by cultivation that is non-defiled, the future and present are also like this. Just like the Kāmadhātu (欲界) mind, the Rūpadhātu (色界) mind and Arūpadhātu (无色界) mind are also like this. The difference here is that the Rūpadhātu (色界) mind and Arūpadhātu (无色界) mind should not be said to have the Vipāka (异熟) of Anuśaya (随眠). There are six Vijñānakāyas (识身), namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six Vijñānakāyas (识身) are either wholesome, unwholesome, obscured-indeterminate, or unobscured-indeterminate. Regarding wholesome eye-consciousness, how many of the Saṃyojana (结, fetters), Bandhana (缚, bonds), Anuśaya (随眠, latent tendencies), Upakleśa (随烦恼, secondary defilements), and Paryavasthāna (缠, entanglements) should be said to be the cause, how many should be said to be the condition, and how many should be said to be the condition but not the cause? Regarding unwholesome, obscured-indeterminate, and unobscured-indeterminate eye-consciousness, how many of the Saṃyojana (结), Bandhana (缚), Anuśaya (随眠), Upakleśa (随烦恼), and Paryavasthāna (缠) should be said to be the cause, how many should be said to be the condition, and how many should be said to be the condition but not the cause? Just like eye-consciousness, so too are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Regarding wholesome eye-consciousness, all the Saṃyojana (结), Bandhana (缚), Anuśaya (随眠), Upakleśa (随烦恼), and Paryavasthāna (缠) should be said to be the condition but not the cause. Regarding unwholesome eye-consciousness, there are seven Saṃyojana (结), seven Bandhana (缚), fifteen Anuśaya (随眠), and twenty Upakleśa (随烦恼) and Paryavasthāna (缠) that should be said to be both the cause and the condition; all the rest should be said to be the condition but not the cause. Regarding obscured-indeterminate eye-consciousness, there are --------------------------------------------------------------------------------
Chinese
六结、六缚、十四随眠、十六随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。无覆无记眼识中，除随眠异熟，于余无覆无记眼识，一切结、缚、随眠、随烦恼、缠，皆当言为缘而不为因。于随眠异熟眼识，有七结、七缚、三十四随眠、三十九随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。一心耶？曰：不尔。于见苦所断邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。如见苦所断邪见随眠异熟眼识，见取、戒禁取、疑、贪、恚、慢随眠异熟眼识亦尔。于见苦所断不共无明随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于见集所断邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。如见集所断邪见随眠异熟眼识，见取、疑、贪、恚、慢随眠异熟眼识亦尔。于见集所断不共无明随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于见灭所断邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。如见灭所断邪见随眠异熟眼识 现代汉语译本： 六结（六种束缚）、六缚（六种捆绑）、十四随眠（十四种潜在的烦恼）、十六随烦恼缠（十六种较小的烦恼），应当说是因还是缘呢？其余一切都应当说是缘而不是因。 在无覆无记（非善非恶，不遮盖真理）的眼识中，除了随眠的异熟果报，对于其余的无覆无记眼识，一切的结、缚、随眠、随烦恼、缠，都应当说是缘而不是因。 对于随眠的异熟眼识，有七结、七缚、三十四随眠、三十九随烦恼缠，应当说是因还是缘呢？其余一切都应当说是缘而不是因。是一心吗？回答：不是这样的。 对于见苦所断（通过观察苦谛而断除）的邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，应当说是因还是缘呢？其余一切都应当说是缘而不是因。如同见苦所断的邪见随眠异熟眼识，见取（执著于错误的见解）、戒禁取（执著于错误的戒律和禁忌）、疑（怀疑）、贪（贪婪）、恚（嗔恨）、慢（傲慢）随眠异熟眼识也是这样。 对于见苦所断的不共无明（独特的无明）随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，应当说是因还是缘呢？其余一切都应当说是缘而不是因。 对于见集所断（通过观察集谛而断除）的邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，应当说是因还是缘呢？其余一切都应当说是缘而不是因。如同见集所断的邪见随眠异熟眼识，见取、疑、贪、恚、慢随眠异熟眼识也是这样。 对于见集所断的不共无明随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，应当说是因还是缘呢？其余一切都应当说是缘而不是因。 对于见灭所断（通过观察灭谛而断除）的邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，应当说是因还是缘呢？其余一切都应当说是缘而不是因。如同见灭所断的邪见随眠异熟眼识
English
English version: The six bonds (six kinds of fetters), six ties (six kinds of bindings), fourteen anusayas (fourteen latent tendencies), and sixteen upaklesa entanglements (sixteen minor defilements), should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. In the indeterminate and morally neutral (neither good nor evil, not obscuring the truth) eye-consciousness, except for the matured result of anusayas, for the remaining indeterminate and morally neutral eye-consciousness, all bonds, ties, anusayas, upaklesas, and entanglements, should all be said to be conditions and not causes. For the matured eye-consciousness of anusayas, there are seven bonds, seven ties, thirty-four anusayas, and thirty-nine upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Is it one mind? Answer: It is not so. For the matured eye-consciousness of wrong view anusaya to be abandoned by seeing suffering (Dukkha Satya), there are two bonds, two ties, two anusayas, and seven upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Just like the matured eye-consciousness of wrong view anusaya to be abandoned by seeing suffering, so too are the matured eye-consciousness of clinging to views (Drishtiparāmarsa), clinging to rules and vows (Śīlapataparāmarsa), doubt (Vicikitsa), greed (Raga), hatred (Dvesha), and pride (Mana) anusayas. For the matured eye-consciousness of uncommon ignorance (Avidya) anusaya to be abandoned by seeing suffering, there is one bond, one tie, one anusaya, and six upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. For the matured eye-consciousness of wrong view anusaya to be abandoned by seeing the origin (Samudaya Satya), there are two bonds, two ties, two anusayas, and seven upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Just like the matured eye-consciousness of wrong view anusaya to be abandoned by seeing the origin, so too are the matured eye-consciousness of clinging to views, doubt, greed, hatred, and pride anusayas. For the matured eye-consciousness of uncommon ignorance anusaya to be abandoned by seeing the origin, there is one bond, one tie, one anusaya, and six upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. For the matured eye-consciousness of wrong view anusaya to be abandoned by seeing cessation (Nirodha Satya), there are two bonds, two ties, two anusayas, and seven upaklesa entanglements, should they be said to be causes or conditions? All the rest should be said to be conditions and not causes. Just like the matured eye-consciousness of wrong view anusaya to be abandoned by seeing cessation --------------------------------------------------------------------------------
Chinese
，见取、疑、贪、恚、慢随眠异熟眼识亦尔。于见灭所断不共无明随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于见道所断邪见随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。如见道所断邪见随眠异熟眼识，见取、戒禁取、疑、贪、恚、慢随眠异熟眼识亦尔。于见道所断不共无明随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于修所断贪随眠异熟眼识，有二结、二缚、二随眠、七随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。如修所断贪随眠异熟眼识，恚、慢随眠异熟眼识亦尔。于修所断不共无明随眠异熟眼识，有一结、一缚、一随眠、六随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。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，一切结、缚、随眠、随烦恼、缠，皆当言为缘而不为因。于不善意识，有七结、七缚、三十六随眠、四十一随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。一心耶？曰：不尔。于见苦所断不善意识，有七结、七缚、十四随眠、十九随烦恼缠，当言为 现代汉语译本： 对于见灭所断的见取（认为错误的见解）、疑（怀疑）、贪（贪婪）、恚（嗔恨）、慢（傲慢）随眠的异熟眼识也是如此。对于见灭所断的不共无明（与特定烦恼相关的无明）随眠的异熟眼识，有一个结（烦恼的束缚）、一个缚（更强的束缚）、一个随眠（潜在的烦恼）、六个随烦恼缠（次要的烦恼），哪些应当说是因，哪些应当说是缘？其余一切应当说是缘而不是因。 对于见道所断的邪见（错误的见解）随眠的异熟眼识，有两个结、两个缚、两个随眠、七个随烦恼缠，哪些应当说是因，哪些应当说是缘？其余一切应当说是缘而不是因。如同见道所断的邪见随眠的异熟眼识，见取、戒禁取（执着于错误的戒律）、疑、贪、恚、慢随眠的异熟眼识也是如此。对于见道所断的不共无明随眠的异熟眼识，有一个结、一个缚、一个随眠、六个随烦恼缠，哪些应当说是因，哪些应当说是缘？其余一切应当说是缘而不是因。 对于修所断的贪随眠的异熟眼识，有两个结、两个缚、两个随眠、七个随烦恼缠，哪些应当说是因，哪些应当说是缘？其余一切应当说是缘而不是因。如同修所断的贪随眠的异熟眼识，恚、慢随眠的异熟眼识也是如此。对于修所断的不共无明随眠的异熟眼识，有一个结、一个缚、一个随眠、六个随烦恼缠，哪些应当说是因，哪些应当说是缘？其余一切应当说是缘而不是因。如同眼识，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（被覆盖的无记）。 对于善意识，一切结、缚、随眠、随烦恼、缠，都应当说是缘而不是因。对于不善意识，有七个结、七个缚、三十六个随眠、四十一个随烦恼缠，哪些应当说是因，哪些应当说是缘？其余一切应当说是缘而不是因。是一心吗？回答：不是这样。对于见苦所断的不善意识，有七个结、七个缚、十四个随眠、十九个随烦恼缠，哪些应当说是