English
English version: What are the dharmas that are severed? Answer: Those that are capable of discernment. That is, the discernment of what is coarse, what is suffering, what is an obstacle, and what is induced by proper reasoning. Is it also capable of discerning unconditioned dharmas? Answer: It is capable of discerning. That is, regarding cessation (滅, *nirodha*), considering it as cessation, as tranquility, as subtlety, as detachment; regarding the path (道, *mārga*), considering it as the path, as suchness, as practice, as deliverance; regarding impermanence, emptiness, selflessness; regarding having a cause, having an arising, having a place, having a matter, and what is induced by proper reasoning. Such discernment, and other non-discernment. There are fifteen types of minds, namely, five minds associated with the desire realm (欲界系, *kāmadhātu*), five minds associated with the form realm (色界系, *rūpadhātu*), and five minds associated with the formless realm (無色界系, *arūpadhātu*). What are the five minds associated with the desire realm? They are the minds severed by seeing suffering in the desire realm, severed by seeing the origin, cessation, path, and cultivation in the desire realm. Just as with the five minds associated with the desire realm, so too are the five minds associated with the form realm and the formless realm. If a mind severed by seeing suffering in the desire realm is capable of discerning the dharmas severed by seeing suffering in the desire realm, how many latent tendencies (随眠, *anuśaya*) are increased thereby? If it is capable of discerning the remaining dharmas, how many latent tendencies are increased thereby? And so on, up to the mind severed by cultivation in the formless realm, if it is capable of discerning the dharmas severed by cultivation in the formless realm, how many latent tendencies are increased thereby? If it is capable of discerning the remaining dharmas, how many latent tendencies are increased thereby? If a mind severed by seeing suffering in the desire realm is capable of discerning the dharmas severed by seeing suffering in the desire realm, all the latent tendencies severed by seeing suffering in the desire realm, and the pervasive latent tendencies severed by seeing the origin, are increased thereby. If it is capable of discerning the remaining dharmas, all the latent tendencies severed by seeing suffering in the desire realm, and the pervasive latent tendencies severed by seeing the origin, are also increased thereby. If a mind severed by seeing the origin in the desire realm is capable of discerning the dharmas severed by seeing the origin in the desire realm, all the latent tendencies severed by seeing the origin in the desire realm, and the pervasive latent tendencies severed by seeing suffering, are increased thereby. If it is capable of discerning the remaining dharmas, all the latent tendencies severed by seeing the origin, and the pervasive latent tendencies severed by seeing suffering, are also increased thereby. If a mind severed by seeing cessation in the desire realm is capable of discerning the dharmas severed by seeing cessation in the desire realm, --------------------------------------------------------------------------------
Chinese
法，此中有欲界系见灭所断有漏缘随眠、遍行随眠，是所随增。若能了别不系诸法，此中有欲界系见灭所断一切随眠、遍行随眠，是所随增。诸欲界系见道所断心，若能了别欲界系见道所断法，此中有欲界系见道所断有漏缘随眠、遍行随眠，是所随增。若能了别不系诸法，此中有欲界系见道所断一切随眠、遍行随眠，是所随增。诸欲界系修所断心，若能了别欲界系修所断法，此中有欲界系修所断一切随眠、遍行随眠，是所随增。若能了别所余诸法，此中有欲界系修所断一切随眠、遍行随眠，是所随增。如欲界系心，色界系、无色界系心亦尔。 有十五心，谓欲界系有五心、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。如是十五心，或善、或不善、或有覆无记、或无覆无记。诸欲界系见苦所断善心，此能缘识有几随眠是所随增？诸欲界系见苦所断不善心、有覆无记心、无覆无记心，此能缘识有几随眠是所随增？如见苦所断心，见集灭道修所断心亦尔。如欲界系，色界系、无色界系亦尔。诸欲界系见苦所断心，无有是善、无覆无记，亦无此心能缘之识，唯有不善有覆无记。此能缘识，有欲界系三部随眠及色界系遍行随眠、 现代汉语译本： 如果能够辨别欲界所系之法（Kāmadhātu，欲界），这里面有欲界所系见灭所断的有漏缘随眠（anusaya，随眠）、遍行随眠，是随之增长的。如果能够辨别不系之法，这里面有欲界所系见灭所断的一切随眠、遍行随眠，是随之增长的。诸欲界所系见道所断之心，如果能够辨别欲界所系见道所断之法，这里面有欲界所系见道所断的有漏缘随眠、遍行随眠，是随之增长的。如果能够辨别不系之法，这里面有欲界所系见道所断的一切随眠、遍行随眠，是随之增长的。诸欲界所系修所断之心，如果能够辨别欲界所系修所断之法，这里面有欲界所系修所断的一切随眠、遍行随眠，是随之增长的。如果能够辨别其余诸法，这里面有欲界所系修所断的一切随眠、遍行随眠，是随之增长的。如同欲界所系之心，色界所系之心、无色界所系之心也是如此。 有十五种心，即欲界所系有五种心、色界所系有五种心、无色界所系有五种心。什么是欲界所系的五种心？即欲界所系见苦所断之心、见集灭道修所断之心。如同欲界所系的五种心，色界所系、无色界所系的五种心也是如此。这十五种心，或者善、或者不善、或者有覆无记、或者无覆无记。诸欲界所系见苦所断的善心，此能缘识有几种随眠是随之增长的？诸欲界所系见苦所断的不善心、有覆无记心、无覆无记心，此能缘识有几种随眠是随之增长的？如同见苦所断之心，见集灭道修所断之心也是如此。如同欲界所系，色界所系、无色界所系也是如此。诸欲界所系见苦所断之心，没有是善的、无覆无记的，也没有此心所能缘之识，只有不善的、有覆无记的。此能缘识，有欲界所系的三部随眠以及色界所系的遍行随眠、
English
English version: If one can discern the dharmas (phenomena) pertaining to the Kāmadhātu (desire realm), then the anusaya (latent tendencies) associated with the outflows and severed by seeing the cessation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas that are not bound, then all the anusaya severed by seeing the cessation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas severed by seeing the path pertaining to the Kāmadhātu, then the anusaya associated with the outflows and severed by seeing the path, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas that are not bound, then all the anusaya severed by seeing the path, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the dharmas severed by cultivation pertaining to the Kāmadhātu, then all the anusaya severed by cultivation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. If one can discern the remaining dharmas, then all the anusaya severed by cultivation, and the pervasive anusaya pertaining to the Kāmadhātu, are what increase along with it. Just like the mind pertaining to the Kāmadhātu, so too are the minds pertaining to the Rūpadhātu (form realm) and the Arūpadhātu (formless realm). There are fifteen minds, namely, five minds pertaining to the Kāmadhātu, five minds pertaining to the Rūpadhātu, and five minds pertaining to the Arūpadhātu. What are the five minds pertaining to the Kāmadhātu? They are the mind pertaining to the Kāmadhātu severed by seeing suffering, and the minds severed by seeing the origination, cessation, path, and cultivation. Just like the five minds pertaining to the Kāmadhātu, so too are the five minds pertaining to the Rūpadhātu and the Arūpadhātu. These fifteen minds are either wholesome, unwholesome, obscured and indeterminate, or unobscured and indeterminate. For a wholesome mind pertaining to the Kāmadhātu severed by seeing suffering, how many anusaya increase along with the consciousness that cognizes it? For an unwholesome mind, an obscured and indeterminate mind, and an unobscured and indeterminate mind pertaining to the Kāmadhātu severed by seeing suffering, how many anusaya increase along with the consciousness that cognizes it? Just like the mind severed by seeing suffering, so too are the minds severed by seeing the origination, cessation, path, and cultivation. Just like the Kāmadhātu, so too are the Rūpadhātu and the Arūpadhātu. A mind pertaining to the Kāmadhātu severed by seeing suffering is neither wholesome nor unobscured and indeterminate, and there is no consciousness that cognizes it; there are only unwholesome and obscured and indeterminate minds. The consciousness that cognizes it has the three categories of anusaya pertaining to the Kāmadhātu, and the pervasive anusaya pertaining to the Rūpadhātu, --------------------------------------------------------------------------------
Chinese
修所断随眠，是所随增。诸欲界系见集所断心，无有是善、有覆无记、无覆无记，亦无此心能缘之识，唯有不善。此能缘识，有欲界系三部随眠及色界系遍行随眠、修所断随眠，是所随增。诸欲界系见灭所断心，无有是善、有覆无记、无覆无记，亦无此心能缘之识，唯有不善。此能缘识，有欲界系三部随眠及欲界系见灭所断有漏缘随眠、色界系遍行随眠、修所断随眠，是所随增。诸欲界系见道所断心，无有是善、有覆无记、无覆无记，亦无此心能缘之识，唯有不善。此能缘识，有欲界系三部随眠及欲界系见道所断有漏缘随眠、色界系遍行随眠、修所断随眠，是所随增。诸欲界系修所断心，无有覆无记，亦无此心能缘之识，有善、不善、无覆无记。此能缘识，有欲界系三部随眠及色界系遍行随眠、修所断随眠，是所随增。诸色界系见苦所断心，无善、不善、无覆无记，亦无此心能缘之识，唯有有覆无记。此能缘识，有欲界系及色界系三部随眠、无色界系遍行随眠、修所断随眠，是所随增。诸色界系见集所断心，无善、不善、无覆无记，亦无此心能缘之识，唯有有覆无记。此能缘识，有欲界系及色界系三部随眠、无色界系遍行随眠、修所断随眠，是所随增。诸色界系见灭所断心，无善、不善、无覆无记，亦无此心能缘之识 现代汉语译本： 修所断的随眠（anusaya，潜在的烦恼），是（指）随之增长的（烦恼）。诸欲界系（Kāmadhātu，欲望界）见集所断的心，没有善、有覆无记（有烦恼染污的无记）、无覆无记（无烦恼染污的无记），也没有此心所能缘的识，只有不善。此能缘的识，有欲界系的三部随眠（即贪、嗔、痴）以及**系遍行随眠（指色界和无色界的遍行随眠）、修所断随眠，是（指）随之增长的（烦恼）。 诸欲界系见灭所断的心，没有善、有覆无记、无覆无记，也没有此心所能缘的识，只有不善。此能缘的识，有欲界系的三部随眠以及欲界系见灭所断的有漏缘随眠、**系遍行随眠、修所断随眠，是（指）随之增长的（烦恼）。诸欲界系见道所断的心，没有善、有覆无记、无覆无记，也没有此心所能缘的识，只有不善。此能缘的识，有欲界系的三部随眠以及欲界系见道所断的有漏缘随眠、**系遍行随眠、修所断随眠，是（指）随之增长的（烦恼）。 诸欲界系修所断的心，没有有覆无记，也没有此心所能缘的识，有善、不善、无覆无记。此能缘的识，有欲界系的三部随眠以及**系遍行随眠、修所断随眠，是（指）随之增长的（烦恼）。诸**系见苦所断的心，没有善、不善、无覆无记，也没有此心所能缘的识，只有有覆无记。此能缘的识，有欲界系及**系的三部随眠、无**系遍行随眠、修所断随眠，是（指）随之增长的（烦恼）。 诸**系见集所断的心，没有善、不善、无覆无记，也没有此心所能缘的识，只有有覆无记。此能缘的识，有欲界系及**系的三部随眠、无**系遍行随眠、修所断随眠，是（指）随之增长的（烦恼）。诸**系见灭所断的心，没有善、不善、无覆无记，也没有此心所能缘的识