English
English version: Regarding ‘consciousness’ (vijñāna), there are two ties (samyojana, fetters of affliction), two bonds (bandhana, stronger fetters), and two latent tendencies (anuśaya, dormant afflictions); if in a state of wakefulness, it should be said to be associated with six secondary defilements (upakleśa-paryavasthana, minor afflictions); if in a state of sleep, a seventh latent tendency is added. Just as with non-virtuous consciousness associated with the latent tendency of wrong view (mithyā-dṛṣṭi-anuśaya) severed by the path of seeing, so too with non-virtuous consciousness associated with the latent tendencies of view of holding views as supreme (dṛṣṭi-parāmarśa), view of holding precepts and vows as supreme (śīla-vrata-parāmarśa), doubt (vicikitsā), greed (rāga), hatred (dveṣa), and pride (māna). Regarding non-virtuous consciousness associated with the latent tendency of uncommon ignorance (avidyā-anuśaya) severed by the path of seeing, there is one tie, one bond, and one latent tendency; if in a state of wakefulness, it should be said to be associated with five secondary defilements; if in a state of sleep, a sixth latent tendency is added. Regarding non-virtuous consciousness associated with the latent tendency of greed severed by the path of cultivation, there are two ties, two bonds, and two latent tendencies; if in a state of wakefulness, it should be said to be associated with six secondary defilements; if in a state of sleep, a seventh latent tendency is added. Just as with non-virtuous consciousness associated with the latent tendency of greed severed by the path of cultivation, so too with non-virtuous consciousness associated with the latent tendencies of hatred and pride. Regarding non-virtuous consciousness associated with the latent tendency of uncommon ignorance severed by the path of cultivation, there is one tie, one bond, and one latent tendency; if in a state of wakefulness, it should be said to be associated with five secondary defilements; if in a state of sleep, a sixth latent tendency is added. Regarding obscured-indeterminate consciousness (sāvṛtāvyākṛta-vijñāna), it should be said to be associated with six ties, six bonds, sixty-five latent tendencies, and sixty-eight secondary defilements. Is this one mind? Answer: No. Regarding obscured-indeterminate consciousness associated with the view of self (satkāya-dṛṣṭi) pertaining to the desire realm (kāmadhātu), there are two ties, two bonds, and two latent tendencies; if in a state of wakefulness, it should be said to be associated with four secondary defilements; if in a state of sleep, a fifth latent tendency is added. Just as with obscured-indeterminate consciousness associated with the view of self pertaining to the desire realm, so too with obscured-indeterminate consciousness associated with the extreme view (antagrāha-dṛṣṭi). Regarding obscured-indeterminate consciousness associated with the latent tendency of the view of self pertaining to the ** realm (missing text, should be either ‘form’ or ‘formless’, referring to the form realm or formless realm), there are two ties, two bonds, two latent tendencies, and four secondary defilements, which should be said to be associated. Just as with obscured-indeterminate consciousness associated with the latent tendency of the view of self pertaining to the ** realm, so too with obscured-indeterminate consciousness associated with the latent tendencies of extreme view, wrong view severed by seeing suffering, view of holding views as supreme, view of holding precepts and vows as supreme, doubt, greed, and pride. Regarding the aspect of uncommon ignorance severed by seeing suffering pertaining to the ** realm. --------------------------------------------------------------------------------
Chinese
应有覆无记意识，有一结、一缚、一随眠、三随烦恼缠，当言相应。于色界系见集所断邪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。如色界系见集所断邪见随眠相应有覆无记意识，见取、疑、贪、慢随眠相应有覆无记意识亦尔。于色界系见集所断不共无明随眠相应有覆无记意识，有一结、一缚、一随眠、三随烦恼缠，当言相应。于色界系见灭所断邪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。如色界系见灭所断邪见随眠相应有覆无记意识，见取、疑、贪、慢随眠相应有覆无记意识亦尔。于色界系见灭所断不共无明随眠相应有覆无记意识，有一结、一缚、一随眠、三随烦恼缠，当言相应。于色界系见道所断邪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。如色界系见道所断邪见随眠相应有覆无记意识，见取、戒禁取、疑、贪、慢随眠相应有覆无记意识亦尔。于色界系见道所断不共无明随眠相应有覆无记意识，有一结、一缚、一随眠、三随烦恼缠，当言相应。于色界系修所断贪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。如色界系修所断贪随眠相应有覆无记意识，慢随眠相应有覆无记意识亦尔。于色 界系修所断不共无明随眠相应有覆无记意识，有一结、一缚、一随眠、三随烦恼缠，当言相应。如色界系有覆无记意识，无色界系有覆无记意识亦尔。于无覆无记意识，一切结、缚、随眠、随烦恼、缠，当言皆不相应。 说一切有部识身足论卷第五 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第六 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之一嗢拖南颂 问过去等问善等， 问了青等二四心， 问十二心有二种， 问十五心有五种。 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。过去眼识，有缘过去非未来现在耶？有缘未来非过去现在耶？有缘现在非过去未来耶？有缘过去现在非未来耶？有缘未来现在非过去耶？有缘过去未来非现在耶？有缘过去未来现在耶？如过去眼识，未来现在眼识亦尔。如眼识，耳鼻舌身意识亦尔。 一切过去眼识，皆缘过去，余句不可得。未来眼识，或缘过去、或缘未来、或缘现在。一切现在眼识，皆缘现在，余句不可得。如眼识，耳鼻舌身识亦尔。过去未来现在意识，皆应说言缘一切法。 有六识身，谓眼识耳鼻舌身意识。如是六识身， 现代汉语译本 与界系（Dhatus）修所断的不共无明随眠相应的有覆无记意识，当说与一个结（Samyoojana）、一个缚（Bandhana）、一个随眠（Anusaya）、三个随烦恼缠（Upaklesa-Paryavasthana）相应。如同**系的有覆无记意识一样，无**系的有覆无记意识也是如此。对于无覆无记意识，一切结、缚、随眠、随烦恼、缠，都应当说为不相应。 《说一切有部识身足论》卷第五 大正藏第 26 册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第六 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 所缘缘蕴第四之一嗢拖南颂 问过去等问善等， 问了青等二四心， 问十二心有二种， 问十五心有五种。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。这六识身，或者过去、或者未来、或者现在。过去的眼识，有缘过去而非未来、现在吗？有缘未来而非过去、现在吗？有缘现在而非过去、未来吗？有缘过去、现在而非未来吗？有缘未来、现在而非过去吗？有缘过去、未来而非现在吗？有缘过去、未来、现在吗？如同过去的眼识，未来、现在的眼识也是如此。如同眼识，耳识、鼻识、舌识、身识、意识也是如此。 一切过去的眼识，都缘过去，其余情况不可能。未来的眼识，或者缘过去、或者缘未来、或者缘现在。一切现在的眼识，都缘现在，其余情况不可能。如同眼识，耳识、鼻识、舌识、身识也是如此。过去、未来、现在的意识，都应当说缘一切法。 有六识身，即眼识、耳识、鼻识、舌识、身识、意识。这六识身，
English
English version The obscured-indeterminate consciousness associated with the non-common ignorance-latent (Avidya-Anusaya) that is abandoned by cultivation in the Realm, should be said to be associated with one knot (Samyoojana), one bond (Bandhana), one latent tendency (Anusaya), and three entanglements of secondary defilements (Upaklesa-Paryavasthana). Just as with the **bound obscured-indeterminate consciousness, so too with the un**bound obscured-indeterminate consciousness. With regard to the unobscured-indeterminate consciousness, all knots, bonds, latent tendencies, secondary defilements, and entanglements should be said to be unassociated. Treatise on the Aggregate of Consciousness Body of the Sarvastivada School, Volume 5 Taisho Tripitaka Volume 26, No. 1539, Abhidharma-vijnanakaya-pada-sastra Abhidharma-vijnanakaya-pada-sastra, Volume 6 Composed by the Arhat Devasarma Translated by the Tripitaka Master Xuanzang under Imperial Order Summary Verse of the Fourth Aggregate of Conditioned Objects, Part One Questions on past, etc., questions on wholesome, etc., questions on understanding blue, etc., two sets of four minds, Questions on twelve minds with two types, questions on fifteen minds with five types. There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. These six bodies of consciousness are either past, future, or present. Does past eye-consciousness have as its object the past but not the future or present? Does it have as its object the future but not the past or present? Does it have as its object the present but not the past or future? Does it have as its object the past and present but not the future? Does it have as its object the future and present but not the past? Does it have as its object the past and future but not the present? Does it have as its object the past, future, and present? Just as with past eye-consciousness, so too with future and present eye-consciousness. Just as with eye-consciousness, so too with ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. All past eye-consciousness has the past as its object; the other possibilities are not obtainable. Future eye-consciousness may have the past, future, or present as its object. All present eye-consciousness has the present as its object; the other possibilities are not obtainable. Just as with eye-consciousness, so too with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. Past, future, and present mind-consciousness should all be said to have all dharmas as their object. There are six bodies of consciousness, namely eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. --------------------------------------------------------------------------------
Chinese
或善、或不善、或无记。善眼识，有缘善非不善无记耶？有缘不善非善无记耶？有缘无记非善不善耶？有缘善不善非无记耶？有缘善无记非不善耶？有缘不善无记非善耶？有缘善不善无记耶。如善眼识，不善无记眼识亦尔。如眼识，耳鼻舌身意识亦尔。 善眼识，或缘善、或缘不善、或缘无记。不善眼识，或缘善、或缘不善、或缘无记。无记眼识，或缘善、或缘不善、或缘无记。如眼识，耳识意识亦尔。余三识身，若善、若不善、若无记，一切应言唯缘无记。 有六识身，谓眼识耳鼻舌身意识。眼识唯能了别青色，不能了别此是青色。意识亦能了别青色，乃至未能了别其名，不能了别此是青色；若能了别其名，尔时亦能了别青色，亦能了别此是青色。如青色，黄赤白等色亦尔。耳识唯能了别声，不能了别此是声。意识亦能了别声，乃至未能了别其名，不能了别此是声；若能了别其名，尔时亦能了别声，亦能了别此是声。鼻识唯能了别香，不能了别此是香。意识亦能了别香，乃至未能了别其名，不能了别此是香；若能了别其名，尔时亦能了别香，亦能了别此是香。舌识唯能了别味，不能了别此是味。意识亦能了别味，乃至未能了别其名，不能了别此是味；若能了别其名，尔时亦能了别味，亦能了别此是味。 现代汉语译本 或者善、或者不善、或者无记（既非善也非不善）。善的眼识，是否能缘于善而非不善或无记呢？是否能缘于不善而非善或无记呢？是否能缘于无记而非善或不善呢？是否能缘于善和不善而非无记呢？是否能缘于善和无记而非不善呢？是否能缘于不善和无记而非善呢？是否能缘于善、不善和无记呢？如同善的眼识一样，不善和无记的眼识也是如此。如同眼识一样，耳、鼻、舌、身、意识也是如此。 善的眼识，或者缘于善，或者缘于不善，或者缘于无记。不善的眼识，或者缘于善，或者缘于不善，或者缘于无记。无记的眼识，或者缘于善，或者缘于不善，或者缘于无记。如同眼识一样，耳识和意识也是如此。其余三种识身，无论是善、不善还是无记，都应该说只能缘于无记。 有六种识身，即眼识、耳识、鼻识、舌识、身识、意识。眼识只能了别青色，不能了别‘这是青色’。意识也能了别青色，乃至未能了别它的名称时，不能了别‘这是青色’；如果能了别它的名称，那时也能了别青色，也能了别‘这是青色’。如同青色一样，黄、赤、白等颜色也是如此。耳识只能了别声音，不能了别‘这是声音’。意识也能了别声音，乃至未能了别它的名称时，不能了别‘这是声音’；如果能了别它的名称，那时也能了别声音，也能了别‘这是声音’。鼻识只能了别香气，不能了别‘这是香气’。意识也能了别香气，乃至未能了别它的名称时，不能了别‘这是香气’；如果能了别它的名称，那时也能了别香气，也能了别‘这是香气’。舌识只能了别味道，不能了别‘这是味道’。意识也能了别味道，乃至未能了别它的名称时，不能了别‘这是味道’；如果能了别它的名称，那时也能了别味道，也能了别‘这是味道’。