English
English version: Not as a cause. Regarding the obscured indeterminate consciousness severed by the Path of Seeing in the Realm of Form (Rūpadhātu), with its six bonds (six kinds of fetters: desire, hatred, pride, doubt, views, grasping), six ties (six kinds of bonds: greed, anger, ignorance, pride, doubt, wrong views), eighteen latent defilements (eighteen latent afflictions: greed, hatred, view of self, extreme views, wrong views, holding to views, holding to precepts, doubt, greed, hatred, pride, ignorance), and twenty secondary afflictions (twenty secondary afflictions: fury, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, harm, arrogance, shamelessness, lack of embarrassment, excitement, lethargy, disbelief, laziness, forgetfulness, distraction, incorrect knowledge), should they be called a cause or a condition? All the rest should be called a condition and not a cause. Regarding the obscured indeterminate consciousness severed by the Path of Cultivation in the Realm of Form, with its six bonds, six ties, fourteen latent defilements, and sixteen secondary afflictions, should they be called a cause or a condition? All the rest should be called a condition and not a cause. Regarding the unobscured indeterminate consciousness, all bonds, ties, latent defilements, and secondary afflictions should be called a condition and not a cause. There are six aggregates of consciousness (six collections of consciousness): eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six aggregates of consciousness are either wholesome, unwholesome, obscured indeterminate, or unobscured indeterminate. Regarding the wholesome eye-consciousness, how many of the bonds, ties, latent defilements, and secondary afflictions are said to be associated with it, and how many are not associated? Regarding the unwholesome, obscured indeterminate, and unobscured indeterminate eye-consciousness, how many of the bonds, ties, latent defilements, and secondary afflictions are said to be associated with it, and how many are not associated? Just like eye-consciousness, so too are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Regarding the wholesome eye-consciousness, all bonds, ties, latent defilements, and secondary afflictions are said to be not associated. Regarding the unwholesome eye-consciousness, three bonds, three ties, three latent defilements, and seven secondary afflictions are said to be associated. Is it one mind? Answer: No. Regarding the unwholesome eye-consciousness associated with greed, two bonds, two ties, two latent defilements, and six secondary afflictions are said to be associated. Just like the unwholesome eye-consciousness associated with greed, so too is the unwholesome eye-consciousness associated with hatred. Regarding the obscured indeterminate eye-consciousness, two bonds, two ties, two latent defilements, and four secondary afflictions are said to be associated. Regarding the unobscured indeterminate eye-consciousness, all bonds, ties, latent defilements, and secondary afflictions are said to be not associated. Just like eye-consciousness, so too are ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. The difference here is that obscured indeterminate should not be said to exist for nose-consciousness and tongue-consciousness. Regarding wholesome mind-consciousness, all bonds, ties, latent defilements, and --------------------------------------------------------------------------------
Chinese
烦恼、缠，当言皆不相应。于不善意识，有七结、七缚、三十四随眠、三十九随烦恼缠，当言相应。一心耶？曰：不尔。于见苦所断邪见随眠相应不善意识，有二结、二缚、二随眠；若觉悟位，六随烦恼缠当言相应；若睡眠位，增第七眠。如见苦所断邪见随眠相应不善意识，见取、戒禁取、疑、贪、恚、慢随眠相应不善意识亦尔。于见苦所断不共无明随眠相应不善意识，有一结、一缚、一随眠；若觉悟位，五随烦恼缠当言相应；若睡眠位，增第六眠。于见集所断邪见随眠相应不善意识，有二结、二缚、二随眠；若觉悟位，六随烦恼缠当言相应；若睡眠位，增第七眠。如见集所断邪见随眠相应不善意识，见取、疑、贪、恚、慢随眠相应不善意识亦尔。于见集所断不共无明随眠相应不善意识，有一结、一缚、一随眠；若觉悟位，五随烦恼缠当言相应；若睡眠位，增第六眠。于见灭所断邪见随眠相应不善意识，有二结、二缚、二随眠；若觉悟位，六随烦恼缠当言相应；若睡眠位，增第七眠。如见灭所断邪见随眠相应不善意识，见取、疑、贪、恚、慢随眠相应不善意识亦尔。于见灭所断不共无明随眠相应不善意识，有一结、一缚、一随眠；若觉悟位，五随烦恼缠当言相应；若睡眠位，增第六眠。于见道所断邪见随眠相应不善意 现代汉语译本 烦恼、缠（烦恼的束缚），应当说都不相应。对于不善的意识，有七结（贪欲结、嗔恚结、有身见结、戒禁取见结、疑结、嫉结、悭结）、七缚（贪欲缚、嗔恚缚、无明缚、见缚、慢缚、疑缚、不正思惟缚）、三十四随眠（贪随眠、嗔随眠、慢随眠、无明随眠、见随眠、疑随眠、有身见随眠、边见随眠、邪见随眠、戒禁取随眠）、三十九随烦恼缠（忿、恨、覆、恼、嫉、悭、诳、谄、憍、害、无惭、无愧、掉举、昏沉、不信、懈怠、放逸、失念、散乱、不正知、睡眠、恶作、疑、贪、嗔、痴、慢、见、疑、忿、恨、覆、恼、嫉、悭、诳、谄、憍、害、无惭、无愧），应当说相应。是一个心吗？回答：不是这样。对于见苦所断的邪见随眠（错误的见解潜在的烦恼）相应的不善意识，有二结、二缚、二随眠；如果是在觉悟的状态，六随烦恼缠应当说相应；如果是睡眠的状态，增加第七种随眠。如同见苦所断的邪见随眠相应的不善意识一样，见取（执取错误的见解）、戒禁取（执取错误的戒律和禁忌）、疑（怀疑）、贪（贪婪）、恚（嗔恨）、慢（傲慢）随眠相应的不善意识也是如此。对于见苦所断的不共无明随眠（与他人不共通的愚昧潜在的烦恼）相应的不善意识，有一结、一缚、一随眠；如果是在觉悟的状态，五随烦恼缠应当说相应；如果是睡眠的状态，增加第六种随眠。对于见集所断的邪见随眠相应的不善意识，有二结、二缚、二随眠；如果是在觉悟的状态，六随烦恼缠应当说相应；如果是睡眠的状态，增加第七种随眠。如同见集所断的邪见随眠相应的不善意识一样，见取、疑、贪、恚、慢随眠相应的不善意识也是如此。对于见集所断的不共无明随眠相应的不善意识，有一结、一缚、一随眠；如果是在觉悟的状态，五随烦恼缠应当说相应；如果是睡眠的状态，增加第六种随眠。对于见灭所断的邪见随眠相应的不善意识，有二结、二缚、二随眠；如果是在觉悟的状态，六随烦恼缠应当说相应；如果是睡眠的状态，增加第七种随眠。如同见灭所断的邪见随眠相应的不善意识一样，见取、疑、贪、恚、慢随眠相应的不善意识也是如此。对于见灭所断的不共无明随眠相应的不善意识，有一结、一缚、一随眠；如果是在觉悟的状态，五随烦恼缠应当说相应；如果是睡眠的状态，增加第六种随眠。对于见道所断的邪见随眠相应的不善意
English
English version 'Afflictions' (Klesha), and 'entanglements' (Paryavasthana), should be said to be not corresponding. With respect to unwholesome consciousness, there are seven bonds (Samyojana) [bonds of desire, anger, belief in a self, clinging to rites and rituals, doubt, jealousy, and stinginess], seven fetters (Bandhana) [fetters of desire, anger, ignorance, views, pride, doubt, and improper thought], thirty-four latent tendencies (Anusaya) [latent tendencies of desire, anger, pride, ignorance, views, doubt, belief in a self, extreme views, wrong views, clinging to rites and rituals], and thirty-nine secondary afflictions (Upaklesha) [wrath, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, arrogance, harmfulness, shamelessness, lack of embarrassment, restlessness, torpor, lack of faith, laziness, recklessness, forgetfulness, distraction, incorrect knowledge, sleep, regret, doubt, greed, hatred, delusion, pride, views, doubt, wrath, resentment, concealment, vexation, jealousy, stinginess, deceit, flattery, arrogance, harmfulness, shamelessness, lack of embarrassment], should be said to be corresponding. Is it one mind? It is said: It is not so. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views (Mithyadrishti-anusaya) severed by seeing suffering, there are two bonds, two fetters, and two latent tendencies; if in a state of awakening, six secondary afflictions should be said to be corresponding; if in a state of sleep, a seventh latent tendency is added. Just as with unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing suffering, so too with unwholesome consciousness corresponding to the latent tendencies of clinging to views (Drishtiparమర్శa-anusaya), clinging to rites and rituals (Silavrataparamarsa-anusaya), doubt (Vicikitsa), greed (Raga), hatred (Dvesha), and pride (Mana). With respect to unwholesome consciousness corresponding to the non-common ignorance latent tendency (Asadharana-avidya-anusaya) severed by seeing suffering, there is one bond, one fetter, and one latent tendency; if in a state of awakening, five secondary afflictions should be said to be corresponding; if in a state of sleep, a sixth latent tendency is added. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing the origin, there are two bonds, two fetters, and two latent tendencies; if in a state of awakening, six secondary afflictions should be said to be corresponding; if in a state of sleep, a seventh latent tendency is added. Just as with unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing the origin, so too with unwholesome consciousness corresponding to the latent tendencies of clinging to views, doubt, greed, hatred, and pride. With respect to unwholesome consciousness corresponding to the non-common ignorance latent tendency severed by seeing the origin, there is one bond, one fetter, and one latent tendency; if in a state of awakening, five secondary afflictions should be said to be corresponding; if in a state of sleep, a sixth latent tendency is added. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing cessation, there are two bonds, two fetters, and two latent tendencies; if in a state of awakening, six secondary afflictions should be said to be corresponding; if in a state of sleep, a seventh latent tendency is added. Just as with unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing cessation, so too with unwholesome consciousness corresponding to the latent tendencies of clinging to views, doubt, greed, hatred, and pride. With respect to unwholesome consciousness corresponding to the non-common ignorance latent tendency severed by seeing cessation, there is one bond, one fetter, and one latent tendency; if in a state of awakening, five secondary afflictions should be said to be corresponding; if in a state of sleep, a sixth latent tendency is added. With respect to unwholesome consciousness corresponding to the latent tendency of wrong views severed by seeing the path --------------------------------------------------------------------------------
Chinese
识，有二结、二缚、二随眠；若觉悟位，六随烦恼缠当言相应；若睡眠位，增第七眠。如见道所断邪见随眠相应不善意识，见取、戒禁取、疑、贪、恚、慢随眠相应不善意识亦尔。于见道所断不共无明随眠相应不善意识，有一结、一缚、一随眠；若觉悟位，五随烦恼缠当言相应；若睡眠位，增第六眠。于修所断贪随眠相应不善意识，有二结、二缚、二随眠；若觉悟位，六随烦恼缠当言相应；若睡眠位，增第七眠。如修所断贪随眠相应不善意识，恚、慢随眠相应不善意识亦尔。于修所断不共无明随眠相应不善意识，有一结、一缚、一随眠；若觉悟位，五随烦恼缠当言相应；若睡眠位，增第六眠。于有覆无记意识，有六结、六缚、六十五随眠、六十八随烦恼缠当言相应。一心耶？曰：不尔。于欲界系萨迦耶见相应有覆无记意识，有二结、二缚、二随眠；若觉悟位，四随烦恼缠当言相应；若睡眠位，增第五眠。如欲界系萨迦耶见相应有覆无记意识，边执见相应有覆无记意识亦尔。于色界系萨迦耶见随眠相应有覆无记意识，有二结、二缚、二随眠、四随烦恼缠，当言相应。如色界系萨迦耶见随眠相应有覆无记意识，边执见见苦所断邪见、见取、戒禁取、疑、贪、慢随眠相应有覆无记意识亦尔。于色界系见苦所断不共无明随眠相 现代汉语译本： 于‘识’（vijñāna，意识），有二结（samyojana，烦恼的束缚）、二缚（bandhana，更强的束缚）、二随眠（anuśaya，潜在的烦恼）；若在觉悟的状态，应说与六种随烦恼缠（upakleśa-paryavasthana，较轻微的烦恼）相应；若在睡眠的状态，则增加第七种随眠。如同与见道所断的邪见随眠（mithyā-dṛṣṭi-anuśaya，错误的见解）相应的非善意识，与见取（dṛṣṭi-parāmarśa，执取不正见为最胜）、戒禁取（śīla-vrata-parāmarśa，执取不正戒律为解脱道）、疑（vicikitsā，怀疑）、贪（rāga，贪欲）、恚（dveṣa，嗔恚）、慢（māna，傲慢）随眠相应的非善意识也是如此。对于与见道所断的不共无明随眠（avidyā-anuśaya，特殊的愚昧）相应的非善意识，有一结、一缚、一随眠；若在觉悟的状态，应说与五种随烦恼缠相应；若在睡眠的状态，则增加第六种随眠。对于与修道所断的贪随眠相应的非善意识，有二结、二缚、二随眠；若在觉悟的状态，应说与六种随烦恼缠相应；若在睡眠的状态，则增加第七种随眠。如同与修道所断的贪随眠相应的非善意识，与恚、慢随眠相应的非善意识也是如此。对于与修道所断的不共无明随眠相应的非善意识，有一结、一缚、一随眠；若在觉悟的状态，应说与五种随烦恼缠相应；若在睡眠的状态，则增加第六种随眠。对于有覆无记意识（sāvṛtāvyākṛta-vijñāna，被覆盖的、非善非恶的意识），应说与六结、六缚、六十五随眠、六十八随烦恼缠相应。这是一种心吗？答：不是的。对于与欲界系（kāmadhātu，欲望界）的萨迦耶见（satkāya-dṛṣṭi，身见）相应的有覆无记意识，有二结、二缚、二随眠；若在觉悟的状态，应说与四种随烦恼缠相应；若在睡眠的状态，则增加第五种随眠。如同与欲界系的萨迦耶见相应的有覆无记意识，与边执见（antagrāha-dṛṣṭi，边见）相应的有覆无记意识也是如此。对于**系（此处原文缺失，应为‘色’或‘无色’，指色界或无色界）的萨迦耶见随眠相应的有覆无记意识，有二结、二缚、二随眠、四随烦恼缠，应说相应。如同**系的萨迦耶见随眠相应的有覆无记意识，边执见、见苦所断的邪见、见取、戒禁取、疑、贪、慢随眠相应的有覆无记意识也是如此。对于**系见苦所断的不共无明随眠相