English
English version: Seven types of consciousness (Seven minds): Non-defiled and indeterminate consciousness (neither good nor bad, consciousness that does not cover the original nature) immediately gives rise to six types of consciousness. Consciousness of a learner (a mind that is learning) immediately gives rise to five types of consciousness. Consciousness of one who has completed learning (a mind that has completed learning) immediately gives rise to four types of consciousness. There are twelve types of consciousness, namely, wholesome consciousness pertaining to the desire realm (Kāmadhātu kusala citta), unwholesome consciousness (akusala citta), defiled indeterminate consciousness (sāsava-abyākata citta), non-defiled indeterminate consciousness (anāsava-abyākata citta), wholesome consciousness pertaining to the form realm (Rūpadhātu kusala citta), defiled indeterminate consciousness, non-defiled indeterminate consciousness, wholesome consciousness pertaining to the formless realm (Arūpadhātu kusala citta), defiled indeterminate consciousness, non-defiled indeterminate consciousness, consciousness of a learner (sekha citta), and consciousness of one who has completed learning (asekha citta). In how many ways is wholesome consciousness pertaining to the desire realm said to be a condition for wholesome consciousness pertaining to the desire realm? In how many ways is wholesome consciousness pertaining to the desire realm said to be a condition for wholesome consciousness up to consciousness of one who has completed learning? In how many ways is consciousness of one who has completed learning said to be a condition for consciousness of one who has completed learning? In how many ways is consciousness of one who has completed learning said to be a condition for wholesome consciousness pertaining to the desire realm up to consciousness of a learner? Wholesome consciousness pertaining to the desire realm is said to be a condition for wholesome consciousness pertaining to the desire realm by way of root condition (hetu-paccaya), immediately contiguous condition (samanantara-paccaya), object condition (ārammaṇa-paccaya), and dominance condition (adhipati-paccaya). It is said to be a condition for unwholesome consciousness and defiled indeterminate consciousness pertaining to the desire realm by way of immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for non-defiled indeterminate consciousness pertaining to the desire realm by way of root condition, immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for wholesome consciousness pertaining to the form realm by way of immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for defiled indeterminate consciousness pertaining to the form realm by way of immediately contiguous condition and dominance condition. It is said to be a condition for non-defiled indeterminate consciousness pertaining to the form realm by way of object condition and dominance condition. It is said to be a condition for wholesome consciousness pertaining to the formless realm and non-defiled indeterminate consciousness by way of one dominance condition. It is said to be a condition for defiled indeterminate consciousness pertaining to the formless realm by way of immediately contiguous condition and dominance condition. It is said to be a condition for consciousness of a learner and consciousness of one who has completed learning by way of immediately contiguous condition, object condition, and dominance condition. Unwholesome consciousness is said to be a condition for unwholesome consciousness by way of root condition, immediately contiguous condition, object condition, and dominance condition. It is said to be a condition for defiled indeterminate consciousness pertaining to the desire realm and non- --------------------------------------------------------------------------------
Chinese
覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于色界系善心、无覆无记心，由所缘缘、增上缘故，说能为缘。于色界系有覆无记心及无色界系一切心，由一增上缘故，说能为缘。于学心、无学心，由所缘缘、增上缘故，说能为缘。于欲界系善心，由等无间缘、所缘缘、增上缘故，说能为缘。欲界系有覆无记心，于欲界系有覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于欲界系无覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。于色界系善心、无覆无记心，由所缘缘、增上缘故，说能为缘。于色界系有覆无记心及无色界系一切心，由一增上缘故，说能为缘。于学心、无学心，由所缘缘、增上缘故，说能为缘。于欲界系善心，由等无间缘、所缘缘、增上缘故，说能为缘。于不善心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。欲界系无覆无记心，于欲界系无覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于色界系善心，由等无间缘、所缘缘、增上缘故，说能为缘。于色界系有覆无记心，由等无间缘、增上缘故，说能为缘。于色界系无覆无记心，由所缘缘、增上缘故，说能为缘。于无色界系善心、无覆无记心，由一增上缘故，说能为缘。于无色界系有覆无记心 现代汉语译本 对于无覆无记心（Avyākrta citta，既非善也非恶的心），由于因缘（hetu-paccaya，根源之缘）、等无间缘（samanantara-paccaya，无间断之缘）、所缘缘（ārammaṇa-paccaya，对象之缘）、增上缘（adhipati-paccaya，增上之缘）的缘故，说能够作为缘。对于色界系善心（Rūpāvacara kusala citta，属于色界的善心）、无覆无记心，由于所缘缘、增上缘的缘故，说能够作为缘。对于色界系有覆无记心（Rūpāvacara avyākrta citta，属于色界的有覆无记心）以及非色界系的一切心，由于单一的增上缘的缘故，说能够作为缘。对于学心（Sekha citta，还在学习的心）、无学心（Asekha citta，已经完成学习的心），由于所缘缘、增上缘的缘故，说能够作为缘。对于欲界系善心（Kāmāvacara kusala citta，属于欲界的善心），由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。 欲界系有覆无记心，对于欲界系有覆无记心，由于因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于欲界系无覆无记心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于色界系善心、无覆无记心，由于所缘缘、增上缘的缘故，说能够作为缘。对于色界系有覆无记心以及非色界系的一切心，由于单一的增上缘的缘故，说能够作为缘。对于学心、无学心，由于所缘缘、增上缘的缘故，说能够作为缘。对于欲界系善心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于不善心（Akusala citta，不善的心），由于因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。欲界系无覆无记心，对于欲界系无覆无记心，由于因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于色界系善心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于色界系有覆无记心，由于等无间缘、增上缘的缘故，说能够作为缘。对于色界系无覆无记心，由于所缘缘、增上缘的缘故，说能够作为缘。对于无色界系善心（Arūpāvacara kusala citta，属于无色界的善心）、无覆无记心，由于单一的增上缘的缘故，说能够作为缘。对于无色界系有覆无记心
English
English version Regarding the indeterminate mind (Avyākrta citta, neither wholesome nor unwholesome), it is said to be a condition due to root condition (hetu-paccaya), contiguity condition (samanantara-paccaya), object condition (ārammaṇa-paccaya), and dominance condition (adhipati-paccaya). Regarding the form realm wholesome mind (Rūpāvacara kusala citta, wholesome mind belonging to the form realm) and indeterminate mind, it is said to be a condition due to object condition and dominance condition. Regarding the form realm afflicted indeterminate mind (Rūpāvacara avyākrta citta, afflicted indeterminate mind belonging to the form realm) and all minds not belonging to the form realm, it is said to be a condition due to a single dominance condition. Regarding the training mind (Sekha citta, mind still in training) and the mind of one beyond training (Asekha citta, mind of one who has completed training), it is said to be a condition due to object condition and dominance condition. Regarding the sense-sphere wholesome mind (Kāmāvacara kusala citta, wholesome mind belonging to the sense-sphere), it is said to be a condition due to contiguity condition, object condition, and dominance condition. The sense-sphere afflicted indeterminate mind, regarding the sense-sphere afflicted indeterminate mind, is said to be a condition due to root condition, contiguity condition, object condition, and dominance condition. Regarding the sense-sphere un-afflicted indeterminate mind, it is said to be a condition due to contiguity condition, object condition, and dominance condition. Regarding the form realm wholesome mind and indeterminate mind, it is said to be a condition due to object condition and dominance condition. Regarding the form realm afflicted indeterminate mind and all minds not belonging to the form realm, it is said to be a condition due to a single dominance condition. Regarding the training mind and the mind of one beyond training, it is said to be a condition due to object condition and dominance condition. Regarding the sense-sphere wholesome mind, it is said to be a condition due to contiguity condition, object condition, and dominance condition. Regarding the unwholesome mind (Akusala citta, unwholesome mind), it is said to be a condition due to root condition, contiguity condition, object condition, and dominance condition. The sense-sphere un-afflicted indeterminate mind, regarding the sense-sphere un-afflicted indeterminate mind, is said to be a condition due to root condition, contiguity condition, object condition, and dominance condition. Regarding the form realm wholesome mind, it is said to be a condition due to contiguity condition, object condition, and dominance condition. Regarding the form realm afflicted indeterminate mind, it is said to be a condition due to contiguity condition and dominance condition. Regarding the form realm un-afflicted indeterminate mind, it is said to be a condition due to object condition and dominance condition. Regarding the formless realm wholesome mind (Arūpāvacara kusala citta, wholesome mind belonging to the formless realm) and indeterminate mind, it is said to be a condition due to a single dominance condition. Regarding the formless realm afflicted indeterminate mind --------------------------------------------------------------------------------
Chinese
，由等无间缘、增上缘故，说能为缘。于学心、无学心，由所缘缘、增上缘故，说能为缘。于欲界系善心、不善心、有覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。色界系善心，于色界系善心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于色界系有覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。于色界系无覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于无色界系善心，由等无间缘、所缘缘、增上缘故，说能为缘。于无色界系有覆无记心，由等无间缘、增上缘故，说能为缘。于无色界系无覆无记心，由一增上缘故，说能为缘。于学心、无学心，由等无间缘、所缘缘、增上缘故，说能为缘。于欲界系善心、不善心，由等无间缘、所缘缘、增上缘故，说能为缘。于欲界系有覆无记心、无覆无记心，由等无间缘、增上缘故，说能为缘。色界系有覆无记心，于色界系有覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于色界系无覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。于无色界系善心，由所缘缘、增上缘故，说能为缘。于无色界系有覆无记心、无覆无记心，由一增上缘故，说能为缘。于学心、无学心，由所缘缘、增上缘故，说能为缘。于欲界系善心、不 现代汉语译本 对于有学之心（śaikṣa-citta，正在学习佛法的心）和无学之心（aśaikṣa-citta，已完成学习的心），由于等无间缘（samanantara-pratyaya，紧邻的因果关系）、增上缘（adhipati-pratyaya，强有力的影响因素）的缘故，说能够作为缘。对于有学之心和无学之心，由于所缘缘（ālambana-pratyaya，对象或目标）和增上缘的缘故，说能够作为缘。对于欲界系（kāmadhātu，欲望界）的善心（kuśala-citta，有益的心）、不善心（akuśala-citta，有害的心）、有覆无记心（sāvṛtāvyākṛta-citta，被覆盖的无记心），由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。 系善心，对于系善心，由于因缘（hetu-pratyaya，根本原因）、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于系有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于系无覆无记心，由于因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于无系善心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于无系有覆无记心，由于等无间缘、增上缘的缘故，说能够作为缘。对于无系无覆无记心，由于一个增上缘的缘故，说能够作为缘。对于有学之心和无学之心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于欲界系的善心、不善心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于欲界系的有覆无记心、无覆无记心，由于等无间缘、增上缘的缘故，说能够作为缘。 系有覆无记心，对于系有覆无记心，由于因缘、等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于系无覆无记心，由于等无间缘、所缘缘、增上缘的缘故，说能够作为缘。对于无系善心，由于所缘缘、增上缘的缘故，说能够作为缘。对于无系有覆无记心、无系无覆无记心，由于一个增上缘的缘故，说能够作为缘。对于有学之心和无学之心，由于所缘缘、增上缘的缘故，说能够作为缘。对于欲界系的善心、不