English
English version: Likewise, for the Vipāka (resultant) eye-consciousness associated with Dṛṣṭiparāmarśa ( clinging to views), Vicikitsā (doubt), Rāga (greed), Dveṣa (hatred), and Māna (pride) anusayas (latent tendencies) eradicated by the path of seeing cessation. For the Vipāka eye-consciousness associated with Asaṃskṛta-avidyā (uncommon ignorance) anusaya eradicated by the path of seeing cessation, there is one bandhana (bond), one bandha (fetter), one anusaya, and six upakleśas (secondary defilements). What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. For the Vipāka eye-consciousness associated with Mithyādṛṣṭi (wrong view) anusaya eradicated by the path of seeing, there are two bandhanas, two bandhas, two anusayas, and seven upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Just as with the Vipāka eye-consciousness associated with Mithyādṛṣṭi anusaya eradicated by the path of seeing, so it is with the Vipāka eye-consciousness associated with Dṛṣṭiparāmarśa, Śīlavrataparāmarśa (clinging to rites and rituals), Vicikitsā, Rāga, Dveṣa, and Māna anusayas. For the Vipāka eye-consciousness associated with Asaṃskṛta-avidyā anusaya eradicated by the path of seeing, there is one bandhana, one bandha, one anusaya, and six upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. For the Vipāka eye-consciousness associated with Rāga anusaya eradicated by the path of cultivation, there are two bandhanas, two bandhas, two anusayas, and seven upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Just as with the Vipāka eye-consciousness associated with Rāga anusaya eradicated by the path of cultivation, so it is with the Vipāka eye-consciousness associated with Dveṣa and Māna anusayas. For the Vipāka eye-consciousness associated with Asaṃskṛta-avidyā anusaya eradicated by the path of cultivation, there is one bandhana, one bandha, one anusaya, and six upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The difference here is that one should not say that nose-consciousness and tongue-consciousness have covered avyākṛta (indeterminate). For wholesome consciousness, all bandhanas, bandhas, anusayas, upakleśas, and paryavasthānas (obsessions) should be said to be conditions and not causes. For unwholesome consciousness, there are seven bandhanas, seven bandhas, thirty-six anusayas, and forty-one upakleśas. What should be said to be the cause, and what should be said to be the condition? All the rest should be said to be the condition and not the cause. Is it one mind? Answer: It is not so. For unwholesome consciousness eradicated by the path of seeing suffering, there are seven bandhanas, seven bandhas, fourteen anusayas, and nineteen upakleśas. What should be said to be the --------------------------------------------------------------------------------
Chinese
因当言为缘，所余一切当言为缘而不为因。于见集所断不善意识，有七结、七缚、十四随眠、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。于见灭所断不善意识，有七结、七缚、十八随眠、二十三随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于见道所断不善意识，有七结、七缚、十九随眠、二十四随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于修所断不善意识，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。于有覆无记意识，有七结、七缚、七十六随眠、八十一随烦恼缠，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。于欲界系有覆无记意识，有七结、七缚、十四随眠、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。于色界系见苦所断有覆无记意识，有六结、六缚、十三随眠、十五随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于色界系见集所断有覆无记意识，有六结、六缚、十三随眠、十五随烦恼缠，当言为因当言为缘，所余一切当言为缘而不为因。于色界系见灭所断有覆无记意识，有六结、六缚、十七随眠、十九随烦恼缠，当言为因当言为缘，所余一切当言为缘而 现代汉语译本： 当说什么是缘，其余一切都应当说是缘而不是因。对于见道所断的不善意识，有七结（七种束缚）、七缚（七种捆绑）、十四随眠（十四种潜在的烦恼）、十九随烦恼缠（十九种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于见灭所断的不善意识，有七结（七种束缚）、七缚（七种捆绑）、十八随眠（十八种潜在的烦恼）、二十三随烦恼缠（二十三种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于见道所断的不善意识，有七结（七种束缚）、七缚（七种捆绑）、十九随眠（十九种潜在的烦恼）、二十四随烦恼缠（二十四种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于修所断的不善意识，有七结（七种束缚）、七缚（七种捆绑）、十五随眠（十五种潜在的烦恼）、二十随烦恼缠（二十种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于有覆无记意识（被覆盖的无记意识），有七结（七种束缚）、七缚（七种捆绑）、七十六随眠（七十六种潜在的烦恼）、八十一随烦恼缠（八十一种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。是一种心吗？回答：不是。 对于欲界系的有覆无记意识（欲界所系的有覆盖的无记意识），有七结（七种束缚）、七缚（七种捆绑）、十四随眠（十四种潜在的烦恼）、十九随烦恼缠（十九种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于**系见苦所断的有覆无记意识（**界系见苦所断的有覆盖的无记意识），有六结（六种束缚）、六缚（六种捆绑）、十三随眠（十三种潜在的烦恼）、十五随烦恼缠（十五种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于**系见集所断的有覆无记意识（**界系见集所断的有覆盖的无记意识），有六结（六种束缚）、六缚（六种捆绑）、十三随眠（十三种潜在的烦恼）、十五随烦恼缠（十五种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而不是因。 对于**系见灭所断的有覆无记意识（**界系见灭所断的有覆盖的无记意识），有六结（六种束缚）、六缚（六种捆绑）、十七随眠（十七种潜在的烦恼）、十九随烦恼缠（十九种伴随的烦恼缠绕），应当说是因还是缘？其余一切都应当说是缘而
English
English version: What should be said to be a condition (緣, yuan)? Everything else should be said to be a condition but not a cause (因, yin). For unwholesome consciousness severed by the path of seeing (見道, jiandao), there are seven bonds (結, jie), seven fetters (縛, fu), fourteen latent tendencies (隨眠, suimian), and nineteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For unwholesome consciousness severed by the cessation of seeing (見滅, jianmie), there are seven bonds (結, jie), seven fetters (縛, fu), eighteen latent tendencies (隨眠, suimian), and twenty-three secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For unwholesome consciousness severed by the path of seeing (見道, jiandao), there are seven bonds (結, jie), seven fetters (縛, fu), nineteen latent tendencies (隨眠, suimian), and twenty-four secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For unwholesome consciousness severed by cultivation (修, xiu), there are seven bonds (結, jie), seven fetters (縛, fu), fifteen latent tendencies (隨眠, suimian), and twenty secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness (有覆無記意識, youfuwujiyishi), there are seven bonds (結, jie), seven fetters (縛, fu), seventy-six latent tendencies (隨眠, suimian), and eighty-one secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. Is it one mind? Answer: No. For obscured and indeterminate consciousness pertaining to the desire realm (欲界系有覆無記意識, yujiexiyoufuwujiyishi), there are seven bonds (結, jie), seven fetters (縛, fu), fourteen latent tendencies (隨眠, suimian), and nineteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness pertaining to the ** realm severed by seeing suffering (苦, ku) (**系見苦所斷有覆無記意識, **xijiankusuodanyoufuwujiyishi), there are six bonds (結, jie), six fetters (縛, fu), thirteen latent tendencies (隨眠, suimian), and fifteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness pertaining to the ** realm severed by seeing origination (集, ji) (**系見集所斷有覆無記意識, **xijianjisuodanyoufuwujiyishi), there are six bonds (結, jie), six fetters (縛, fu), thirteen latent tendencies (隨眠, suimian), and fifteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a condition? Everything else should be said to be a condition but not a cause. For obscured and indeterminate consciousness pertaining to the ** realm severed by seeing cessation (滅, mie) (**系見滅所斷有覆無記意識, **xijianmiesuodanyoufuwujiyishi), there are six bonds (結, jie), six fetters (縛, fu), seventeen latent tendencies (隨眠, suimian), and nineteen secondary defilements (隨煩惱纏, suifannaochan). Should these be said to be a cause or a --------------------------------------------------------------------------------
Chinese
不为因。于色界系见道所断有覆无记意识，有六结、六缚、十八随眠、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。于色界系修所断有覆无记意识，有六结、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。于无覆无记意识，一切结、缚、随眠、随烦恼、缠，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，当言与几相应、几不相应？于不善有覆无记无覆无记眼识，所有结、缚、随眠、随烦恼、缠，当言与几相应、几不相应？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，当言皆不相应。于不善眼识，有三结、三缚、三随眠、七随烦恼缠，当言相应。一心耶？曰：不尔。于贪相应不善眼识，有二结、二缚、二随眠、六随烦恼缠，当言相应。如贪相应不善眼识，瞋相应不善眼识亦尔。于有覆无记眼识，有二结、二缚、二随眠、四随烦恼缠，当言相应。于无覆无记眼识，一切结、缚、随眠、随烦恼、缠，当言皆不相应。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 现代汉语译本： 不作为因。对于色界（Rūpadhātu）系见道所断的有覆无记意识，有六结（六种束缚：贪欲、嗔恚、慢、疑、见、取）、六缚（六种束缚：贪、嗔、痴、慢、疑、不正见）、十八随眠（十八种潜在的烦恼：欲界贪、嗔、有身见、边见、邪见、见取、戒禁取、疑、贪、嗔、慢、无明）、二十随烦恼缠（二十种随烦恼：忿、恨、覆、恼、嫉、悭、诳、谄、害、憍、无惭、无愧、掉举、昏沉、不信、懈怠、失念、散乱、不正知），应当说是因还是缘？其余一切应当说是缘而不是因。对于色界系修道所断的有覆无记意识，有六结、六缚、十四随眠、十六随烦恼缠，应当说是因还是缘？其余一切应当说是缘而不是因。对于无覆无记意识，一切结、缚、随眠、随烦恼、缠，应当说是缘而不是因。 有六识身（六种意识的集合）：眼识、耳识、鼻识、舌识、身识、意识。这六识身，或者善、或者不善、或者有覆无记、或者无覆无记。对于善的眼识，所有的结、缚、随眠、随烦恼、缠，应当说与几种相应、几种不相应？对于不善、有覆无记、无覆无记的眼识，所有的结、缚、随眠、随烦恼、缠，应当说与几种相应、几种不相应？如同眼识，耳识、鼻识、舌识、身识、意识也是如此。 对于善的眼识，一切结、缚、随眠、随烦恼、缠，应当说都是不相应的。对于不善的眼识，有三结、三缚、三随眠、七随烦恼缠，应当说是相应的。是一心吗？回答：不是。对于与贪相应的、不善的眼识，有二结、二缚、二随眠、六随烦恼缠，应当说是相应的。如同与贪相应的、不善的眼识，与嗔相应的、不善的眼识也是如此。对于有覆无记的眼识，有二结、二缚、二随眠、四随烦恼缠，应当说是相应的。对于无覆无记的眼识，一切结、缚、随眠、随烦恼、缠，应当说都是不相应的。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。对于善的意识，一切结、缚、随眠、随