Chinese
诸过去欲界系见苦所断心所有随眠，彼于此心若非所随增，非是能缘耶？或非所随增非不能缘，或非能缘非不随增，或非所随增亦不能缘，或非不随增非不能缘。非所随增非不能缘者，谓诸随眠缘此心已断。非是能缘非不随增者，谓诸随眠此心相应未断。非所随增非是能缘者，谓诸随眠此心相应已断，若所余缘、若他随眠、若不同界遍行随眠。非不随增非不能缘者，谓诸随眠缘此心未断。如过去，未来亦尔。诸现在欲界系见苦所断心所有随眠，彼于此心若非所随增，非是能缘耶？或非所随增非不能缘，或非能缘非不随增，或非所随增亦非能缘，或非不随增非不能缘。非所随增非不能缘者，谓诸随眠缘此心已断。非是能缘非不随增者，谓诸随眠此心相应。非所随增非是能缘者，谓诸随眠，若所余缘、若他随眠、若不同界遍行随眠。非不随增非不能缘者，谓诸随眠缘此心未断。如欲界系见苦所断心，见集灭道及修所断染污心亦尔。诸过去欲界系修所断不染污心所有随眠，彼于此心若非所随增，或非能缘耶？若诸随眠非是能缘亦非随增，或非随增非不能缘，谓诸随眠缘此心已断。如过去，未来、现在亦尔。如欲界系，色界系、无色界系亦尔。 有十五心，谓欲界系有五心 现代汉语译本：至于欲界系（Kāmadhātu，指众生所处的欲望界），色界系（Rūpadhātu，指色界）和无色界系（Arūpadhātu，指无色界）也是如此。 对于过去欲界系中，见苦所断（Dṛṣṭi-duḥkha-prahātavya，通过见苦谛而断除的）的心所（Caitasika，心理活动）的随眠（Anuśaya，烦恼的潜在形式），这些随眠对于此心，如果不是随之增长的，就不是能缘的吗？或者不是随之增长的，就不能缘吗？或者不是能缘的，就不是随之增长的吗？或者不是随之增长的，也不能缘吗？或者不是不随之增长的，就不能缘吗？不是随之增长的，就不能缘的，是指那些随眠缘此心已经断除。不是能缘的，就不是随之增长的，是指那些随眠与此心相应但尚未断除。不是随之增长的，就不是能缘的，是指那些随眠，如果是其余所缘，或者其他的随眠，或者不同界的遍行随眠（Sarvatraga-anuśaya，遍布于三界的随眠）。不是不随之增长的，就不能缘的，是指那些随眠缘此心尚未断除。如同过去一样，未来也是如此。对于现在欲界系中，见苦所断的心所的随眠，这些随眠对于此心，如果不是随之增长的，就不是能缘的吗？或者不是随之增长的，就不能缘吗？或者不是能缘的，就不是随之增长的吗？或者不是随之增长的，也不能缘吗？或者不是不随之增长的，就不能缘吗？不是随之增长的，就不能缘的，是指那些随眠缘此心已经断除。不是能缘的，就不是随之增长的，是指那些随眠与此心相应。不是随之增长的，就不是能缘的，是指那些随眠，如果是其余所缘，或者其他的随眠，或者不同界的遍行随眠。不是不随之增长的，就不能缘的，是指那些随眠缘此心尚未断除。如同欲界系见苦所断的心一样，见集（Dṛṣṭi-samudaya，通过见集谛而断除的）、见灭（Dṛṣṭi-nirodha，通过见灭谛而断除的）、见道（Dṛṣṭi-mārga，通过见道谛而断除的）以及修所断（Bhāvanā-prahātavya，通过修习而断除的）的染污心（Kliṣṭa-citta，被烦恼染污的心）也是如此。对于过去欲界系中，修所断的不染污心（Akliṣṭa-citta，未被烦恼染污的心）的心所的随眠，这些随眠对于此心，如果不是随之增长的，就不是能缘的吗？如果那些随眠不是能缘的，也不是随之增长的，或者不是随之增长的，就不能缘的，是指那些随眠缘此心已经断除。如同过去一样，未来和现在也是如此。如同欲界系一样，色界系和无色界系也是如此。 有十五种心，即欲界系有五种心。
English
English version: As for the Kāmadhātu (desire realm), so too are the Rūpadhātu (form realm) and Arūpadhātu (formless realm). Regarding the Anuśayas (latent tendencies) of the Caitasikas (mental factors) that are Dṛṣṭi-duḥkha-prahātavya (abandoned by seeing suffering) in the past Kāmadhātu, with respect to this mind, if they are not increased along with it, are they not able to cognize? Or if they are not increased along with it, are they unable to cognize? Or if they are not able to cognize, are they not increased along with it? Or if they are not increased along with it, are they also unable to cognize? Or if they are not not increased along with it, are they unable to cognize? Those that are not increased along with it and are unable to cognize refer to those Anuśayas that have been severed from this mind. Those that are not able to cognize and are not not increased along with it refer to those Anuśayas that are associated with this mind but have not yet been severed. Those that are not increased along with it and are not able to cognize refer to those Anuśayas that are either other objects of cognition, or other Anuśayas, or Sarvatraga-anuśayas (all-pervasive latent tendencies) of different realms. Those that are not not increased along with it and are unable to cognize refer to those Anuśayas that have not yet been severed from this mind. Just as with the past, so too with the future. Regarding the Anuśayas of the Caitasikas that are Dṛṣṭi-duḥkha-prahātavya in the present Kāmadhātu, with respect to this mind, if they are not increased along with it, are they not able to cognize? Or if they are not increased along with it, are they unable to cognize? Or if they are not able to cognize, are they not increased along with it? Or if they are not increased along with it, are they also unable to cognize? Or if they are not not increased along with it, are they unable to cognize? Those that are not increased along with it and are unable to cognize refer to those Anuśayas that have been severed from this mind. Those that are not able to cognize and are not not increased along with it refer to those Anuśayas that are associated with this mind. Those that are not increased along with it and are not able to cognize refer to those Anuśayas that are either other objects of cognition, or other Anuśayas, or Sarvatraga-anuśayas of different realms. Those that are not not increased along with it and are unable to cognize refer to those Anuśayas that have not yet been severed from this mind. Just as with the mind that is Dṛṣṭi-duḥkha-prahātavya in the Kāmadhātu, so too with the Kliṣṭa-citta (defiled mind) that is abandoned by seeing the origin (Dṛṣṭi-samudaya), abandoned by seeing cessation (Dṛṣṭi-nirodha), abandoned by seeing the path (Dṛṣṭi-mārga), and abandoned by cultivation (Bhāvanā-prahātavya). Regarding the Anuśayas of the Caitasikas that are Bhāvanā-prahātavya Akliṣṭa-citta (undefiled mind) in the past Kāmadhātu, with respect to this mind, if they are not increased along with it, are they not able to cognize? If those Anuśayas are not able to cognize and are also not increased along with it, or if they are not increased along with it and are unable to cognize, it refers to those Anuśayas that have been severed from this mind. Just as with the past, so too with the future and the present. Just as with the Kāmadhātu, so too are the Rūpadhātu and Arūpadhātu. There are fifteen minds, namely, the Kāmadhātu has five minds. --------------------------------------------------------------------------------
Chinese
、色界系有五心、无色界系有五心。云何欲界系五心？谓欲界系见苦所断心、见集灭道修所断心。如欲界系五心，色界系、无色界系五心亦尔。诸欲界系见苦所断心，能了别欲界系见苦所断法耶？能了别自地四种所断法耶？能了别色界系无色界系五种所断法耶？如欲界系见苦所断心，见集灭道修所断心亦尔。如欲界系五心，色界系、无色界系五心亦尔。 诸欲界系见苦所断心，能了别欲界系见苦所断法耶？曰：能了别。谓或执为我、或执我所、或执为断、或执为常、或拨无苦、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若惑若疑若犹豫、若贪若瞋若慢若痴，若不如理所引了别。亦能了别自地四种所断法耶？曰：能了别。谓或执为我、或执我所、或执为断、或执为常、或拨无苦、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若惑若疑若犹豫、若无智若冥暗若愚痴，若不如理所引了别。亦能了别色界系无色界系五种所断法耶？曰：能了别。谓或拨无苦、或执为尊、或执为胜、或执为上、或执第一、或执清净、或执解脱、或执出离，若惑若疑若犹豫、若无智若冥暗若愚痴，若不如理所引了别。诸欲界系见集所断心，能了别欲界系见集所断法耶？曰： 现代汉语译本： 有五种心属于欲界，也有五种心不属于欲界。什么是属于欲界的五种心？是指欲界中，通过见苦所断的心、见集所断的心、见灭所断的心、见道所断的心以及修所断的心。如同欲界这五种心一样，属于色界、无色界的五种心也是如此。 那么，所有属于欲界，通过见苦所断的心，能够辨别属于欲界，通过见苦所断的法吗？能够辨别自身所处层次的四种所断之法吗？能够辨别属于欲界、色界、无色界的五种所断之法吗？如同欲界中通过见苦所断的心一样，见集所断的心、见灭所断的心、见道所断的心以及修所断的心也是如此。如同欲界的这五种心一样，属于色界、无色界的五种心也是如此。 那么，所有属于欲界，通过见苦所断的心，能够辨别属于欲界，通过见苦所断的法吗？回答是：能够辨别。也就是说，或者执着于‘我’(Atman，灵魂)，或者执着于‘我所’(belongings of Atman，灵魂的所有物)，或者执着于断灭论，或者执着于常见论，或者否定苦的存在，或者执着于某种事物为尊贵，或者执着于某种事物为殊胜，或者执着于某种事物为至上，或者执着于某种事物为第一，或者执着于某种事物为清净，或者执着于某种事物为解脱，或者执着于某种事物为出离，以及由此产生的迷惑、怀疑、犹豫、贪婪、嗔恨、傲慢、愚痴，或者不如理作意所引发的辨别。也能够辨别自身所处层次的四种所断之法吗？回答是：能够辨别。也就是说，或者执着于‘我’，或者执着于‘我所’，或者执着于断灭论，或者执着于常见论，或者否定苦的存在，或者执着于某种事物为尊贵，或者执着于某种事物为殊胜，或者执着于某种事物为至上，或者执着于某种事物为第一，或者执着于某种事物为清净，或者执着于某种事物为解脱，或者执着于某种事物为出离，以及由此产生的迷惑、怀疑、犹豫、无智、冥暗、愚痴，或者不如理作意所引发的辨别。也能够辨别属于欲界、色界、无色界的五种所断之法吗？回答是：能够辨别。也就是说，或者否定苦的存在，或者执着于某种事物为尊贵，或者执着于某种事物为殊胜，或者执着于某种事物为至上，或者执着于某种事物为第一，或者执着于某种事物为清净，或者执着于某种事物为解脱，或者执着于某种事物为出离，以及由此产生的迷惑、怀疑、犹豫、无智、冥暗、愚痴，或者不如理作意所引发的辨别。那么，所有属于欲界，通过见集所断的心，能够辨别属于欲界，通过见集所断的法吗？回答是：