English
English version: The anusayas (latent defilements) that are abandoned by cultivation are those that increase along with it. For minds in the Kāmadhātu (desire realm) that are abandoned by the view of the origin (of suffering), there are no wholesome, defiled indeterminate, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there is only unwholesome. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu (namely, greed, hatred, and delusion), as well as the pervasive anusayas of the ** realm (referring to the pervasive anusayas of the form and formless realms), and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the Kāmadhātu that are abandoned by the view of the cessation (of suffering), there are no wholesome, defiled indeterminate, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there is only unwholesome. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu, as well as the outflows-related anusayas abandoned by the view of cessation in the Kāmadhātu, the pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the Kāmadhātu that are abandoned by the view of the path (to the cessation of suffering), there are no wholesome, defiled indeterminate, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there is only unwholesome. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu, as well as the outflows-related anusayas abandoned by the view of the path in the Kāmadhātu, the pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the Kāmadhātu that are abandoned by cultivation, there are no defiled indeterminate states, nor is there a consciousness that can cognize this mind; there are wholesome, unwholesome, and undefiled indeterminate states. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu, as well as the pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the ** realm that are abandoned by the view of suffering, there are no wholesome, unwholesome, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there are only defiled indeterminate states. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu and the ** realm, the non-pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the ** realm that are abandoned by the view of the origin (of suffering), there are no wholesome, unwholesome, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind; there are only defiled indeterminate states. This cognizing consciousness has the three categories of anusayas of the Kāmadhātu and the ** realm, the non-pervasive anusayas of the ** realm, and the anusayas abandoned by cultivation, which are those that increase along with it. For minds in the ** realm that are abandoned by the view of the cessation (of suffering), there are no wholesome, unwholesome, or undefiled indeterminate states, nor is there a consciousness that can cognize this mind. --------------------------------------------------------------------------------
Chinese
，唯有有覆无记。此能缘识，有欲界系及色界系三部随眠、色界系见灭所断有漏缘随眠、无色界系遍行随眠、修所断随眠，是所随增。诸色界系见道所断心，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、色界系见道所断有漏缘随眠、无色界系遍行随眠、修所断随眠，是所断增。诸色界系修所断心，无有不善，亦无此心能缘之识，有善、有覆无记、无覆无记。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。诸无色界系见苦所断心，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，有三界系三部随眠，是所随增。诸无色界系见集所断心，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，有三界系三部随眠，是所随增。诸无色界系见灭所断心，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，有三界系三部随眠及无色界系见灭所断有漏缘随眠，是所随增。诸无色界系见道所断心，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，有三界系三部随眠及无色界系见道所断有漏缘随眠，是所随增。诸无色界系修所断心，无有不善，亦无此心能缘之识 现代汉语译本： 只有有覆无记（既被覆盖又非善非恶的心）。这种能缘识（能够认知的心识），有所属欲界（Kāmadhātu）和**系（此处原文缺失，指色界或无色界）的三部随眠（烦恼的潜在形式），**系（此处原文缺失，指色界或无色界）见灭所断的有漏缘随眠（与灭谛相关的、通过见道断除的、有烦恼的潜在形式），无**系（此处原文缺失，指色界或无色界）遍行随眠（普遍存在的烦恼的潜在形式），以及修所断随眠（通过修道断除的烦恼的潜在形式），是所随增（随之增长）。 诸**系（此处原文缺失，指色界或无色界）见道所断的心，没有善、不善、无覆无记，也没有这种心能够认知的识，只有有覆无记。这种能缘识，有所属欲界和**系（此处原文缺失，指色界或无色界）的三部随眠，**系（此处原文缺失，指色界或无色界）见道所断的有漏缘随眠，无**系（此处原文缺失，指色界或无色界）遍行随眠，以及修所断随眠，是所断增（随之减少）。 诸**系（此处原文缺失，指色界或无色界）修所断的心，没有不善，也没有这种心能够认知的识，有善、有覆无记、无覆无记。这种能缘识，有所属欲界和**系（此处原文缺失，指色界或无色界）的三部随眠，无**系（此处原文缺失，指色界或无色界）遍行随眠，以及修所断随眠，是所随增。 诸无**系（此处原文缺失，指色界或无色界）见苦所断的心，没有善、不善、无覆无记，也没有这种心能够认知的识，只有有覆无记。这种能缘识，有所属三界（欲界、色界、无色界）的三部随眠，是所随增。 诸无**系（此处原文缺失，指色界或无色界）见集所断的心，没有善、不善、无覆无记，也没有这种心能够认知的识，只有有覆无记。这种能缘识，有所属三界的三部随眠，是所随增。 诸无**系（此处原文缺失，指色界或无色界）见灭所断的心，没有善、不善、无覆无记，也没有这种心能够认知的识，只有有覆无记。这种能缘识，有所属三界的三部随眠，以及无**系（此处原文缺失，指色界或无色界）见灭所断的有漏缘随眠，是所随增。 诸无**系（此处原文缺失，指色界或无色界）见道所断的心，没有善、不善、无覆无记，也没有这种心能够认知的识，只有有覆无记。这种能缘识，有所属三界的三部随眠，以及无**系（此处原文缺失，指色界或无色界）见道所断的有漏缘随眠，是所随增。 诸无**系（此处原文缺失，指色界或无色界）修所断的心，没有不善，也没有这种心能够认知的识
English
English version: Only with obscured-indeterminate (covered and neither good nor bad) exists. This cognitive consciousness, has the attachment to the desire realm (Kāmadhātu) and the three categories of latent tendencies of the ** realm (missing in the original text, referring to the form or formless realm), the contaminated latent tendencies related to cessation eradicated by the path of seeing of the ** realm (missing in the original text, referring to the form or formless realm), the pervasive latent tendencies of the non-** realm (missing in the original text, referring to the form or formless realm), and the latent tendencies eradicated by the path of cultivation, are what increase along with it. The mind eradicated by the path of seeing of the ** realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the attachment to the desire realm and the three categories of latent tendencies of the ** realm (missing in the original text, referring to the form or formless realm), the contaminated latent tendencies related to the path of seeing eradicated by the path of seeing of the ** realm (missing in the original text, referring to the form or formless realm), the pervasive latent tendencies of the non-** realm (missing in the original text, referring to the form or formless realm), and the latent tendencies eradicated by the path of cultivation, are what decrease along with it. The mind eradicated by the path of cultivation of the ** realm (missing in the original text, referring to the form or formless realm), has no bad, and also no consciousness that this mind can cognize, has good, obscured-indeterminate, unobscured-indeterminate. This cognitive consciousness, has the attachment to the desire realm and the three categories of latent tendencies of the ** realm (missing in the original text, referring to the form or formless realm), the pervasive latent tendencies of the non-** realm (missing in the original text, referring to the form or formless realm), and the latent tendencies eradicated by the path of cultivation, are what increase along with it. The mind eradicated by seeing suffering of the non-** realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms (desire realm, form realm, formless realm), are what increase along with it. The mind eradicated by seeing origination of the non-** realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms, are what increase along with it. The mind eradicated by seeing cessation of the non-** realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms, and the contaminated latent tendencies related to cessation eradicated by the path of seeing of the non-** realm (missing in the original text, referring to the form or formless realm), are what increase along with it. The mind eradicated by the path of seeing of the non-** realm (missing in the original text, referring to the form or formless realm), has no good, no bad, no unobscured-indeterminate, and also no consciousness that this mind can cognize, only obscured-indeterminate exists. This cognitive consciousness, has the three categories of latent tendencies of the three realms, and the contaminated latent tendencies related to the path of seeing eradicated by the path of seeing of the non-** realm (missing in the original text, referring to the form or formless realm), are what increase along with it. The mind eradicated by the path of cultivation of the non-** realm (missing in the original text, referring to the form or formless realm), has no bad, and also no consciousness that this mind can cognize --------------------------------------------------------------------------------
Chinese
，有善、有覆无记、无覆无记。此能缘识，有三界系三部随眠，是所随增。 说一切有部识身足论卷第十 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十一 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 杂蕴第五之一嗢柁南颂 杂蕴初染次所识， 色颇有受心世间， 无间缘增断善染， 分见缘界后了别。 有六识身，谓眼识耳鼻舌身意识。五识身唯能起染，不能离染；意识身亦能起染，亦能离染。那落迦趣、傍生趣、祖域趣、断善根者、邪定性者、北拘卢洲、无想有情心，唯能起染，不能离染。不定性者、正定性者、南赡部洲、东毗提诃、西瞿陀尼诸有情心，亦能起染，亦能离染。四大王众天、三十三天、夜摩天、睹史多天、乐变化天、他化自在天、梵世间天、光音天、遍净天、无想有情不摄广果天，及诸中有、诸无色处诸有情心，亦能起染，亦能离染。诸随信行、随法行心，唯能离染，不能起染。诸信、胜解、见得、身证心，亦能起染，亦能离染。诸慧解脱、俱分解脱心，不能起染，不能离染。有说，此二亦能离染，就远分说。 有六识身，谓眼识耳鼻舌身意识。诸有色法六识所识，唯有色法五识所识。诸无色 现代汉语译本：有善性、有覆无记（指被覆盖的、既非善也非恶的行为）、无覆无记（指未被覆盖的、既非善也非恶的行为）。这个能缘识，有三界（欲界、色界、无色界）所系的三部随眠（贪欲随眠、嗔恚随眠、无明随眠），是所随增（指烦恼随之增长）。 《说一切有部识身足论》卷第十 大正藏第26册 No. 1539 《阿毗达磨识身足论》 《阿毗达磨识身足论》卷第十一 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 杂蕴第五之一嗢柁南颂 杂蕴初染次所识， 色颇有受心世间， 无间缘增断善染， 分见缘界后了别。 有六识身，谓眼识、耳识、鼻识、舌识、身识、意识。五识身（眼识、耳识、鼻识、舌识、身识）唯能生起染污，不能脱离染污；意识身既能生起染污，也能脱离染污。那落迦趣（地狱道）、傍生趣（畜生道）、祖域趣（饿鬼道）、断善根者、邪定性者、北拘卢洲（四大部洲之一，以福报大而著称）、无想有情心，唯能生起染污，不能脱离染污。不定性者、正定性者、南赡部洲（四大部洲之一，我们所居住的洲）、东毗提诃（四大部洲之一）、西瞿陀尼（四大部洲之一）诸有情心，既能生起染污，也能脱离染污。四大王众天、三十三天、夜摩天、睹史多天、乐变化天、他化自在天、梵世间天、光音天、遍净天、无想有情不摄广果天，以及诸中有（中阴身）、诸无色处诸有情心，既能生起染污，也能脱离染污。诸随信行（跟随信仰修行者）、随法行心（跟随佛法修行者），唯能脱离染污，不能生起染污。诸信、胜解（殊胜的理解）、见得（通过见解获得）、身证心，既能生起染污，也能脱离染污。诸慧解脱（通过智慧获得解脱者）、俱分解脱心（通过俱分解脱获得解脱者），不能生起染污，也不能脱离染污。有说，这二者也能脱离染污，这是就远离染污的程度来说的。 有六识身，谓眼识、耳识、鼻识、舌识、身识、意识。诸有色法六识所识，唯有色法五识所识。诸无色