English
English version With regard to the śaikṣa-citta (mind of a learner, a mind in the process of learning the Dharma) and aśaikṣa-citta (mind of one beyond learning, a mind that has completed learning), it is said to be able to function as a condition due to the samanantara-pratyaya (immediately preceding condition) and adhipati-pratyaya (dominant condition). With regard to the śaikṣa-citta and aśaikṣa-citta, it is said to be able to function as a condition due to the ālambana-pratyaya (object or support condition) and adhipati-pratyaya. With regard to the kuśala-citta (wholesome mind), akuśala-citta (unwholesome mind), and sāvṛtāvyākṛta-citta (obscured indeterminate mind) of the kāmadhātu (desire realm), it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. Bound wholesome mind, with regard to bound wholesome mind, it is said to be able to function as a condition due to the hetu-pratyaya (root condition), samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to bound obscured indeterminate mind, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to bound unobscured indeterminate mind, it is said to be able to function as a condition due to the hetu-pratyaya, samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to unbound wholesome mind, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to unbound obscured indeterminate mind, it is said to be able to function as a condition due to the samanantara-pratyaya and adhipati-pratyaya. With regard to unbound unobscured indeterminate mind, it is said to be able to function as a condition due to one adhipati-pratyaya. With regard to śaikṣa-citta and aśaikṣa-citta, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to wholesome mind and unwholesome mind of the kāmadhātu, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to obscured indeterminate mind and unobscured indeterminate mind of the kāmadhātu, it is said to be able to function as a condition due to the samanantara-pratyaya and adhipati-pratyaya. Bound obscured indeterminate mind, with regard to bound obscured indeterminate mind, it is said to be able to function as a condition due to the hetu-pratyaya, samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to bound unobscured indeterminate mind, it is said to be able to function as a condition due to the samanantara-pratyaya, ālambana-pratyaya, and adhipati-pratyaya. With regard to unbound wholesome mind, it is said to be able to function as a condition due to the ālambana-pratyaya and adhipati-pratyaya. With regard to unbound obscured indeterminate mind and unbound unobscured indeterminate mind, it is said to be able to function as a condition due to one adhipati-pratyaya. With regard to śaikṣa-citta and aśaikṣa-citta, it is said to be able to function as a condition due to the ālambana-pratyaya and adhipati-pratyaya. With regard to wholesome mind and un --------------------------------------------------------------------------------
Chinese
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，由等无间缘、增上缘故，说能为缘。于欲界系无覆无记心，由一增上缘故，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。色界系无覆无记心，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，由所缘缘、增上缘故，说能为缘。于欲界系善心，由所缘缘、增上缘故，说能为缘。于不善心，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，由等无间缘、增上缘故，说能为缘。于欲界系无覆无记心，由一增上缘故，说能为缘。于色界系善心、有覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。无色界系善心，于无色界系善心，由因缘、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、所缘缘、增上缘故，说能为缘。于无色界系无覆无记心，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 现代汉语译本 善心，由于等无间缘（anantarapratyaya，无间缘）、所缘缘（alambanapratyaya，对象缘）、增上缘（adhipatipratyaya，增上缘）的缘故，可以说能够作为缘。对于欲界系的有覆无记心，由于等无间缘、增上缘的缘故，可以说能够作为缘。对于欲界系的无覆无记心，由于增上缘的缘故，可以说能够作为缘。对于**系善心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。**系无覆无记心，对于**系无覆无记心，由于因缘（hetupratyaya，原因缘）、等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。对于无**系善心，由于所缘缘、增上缘的缘故，可以说能够作为缘。对于无**系有覆无记心，由于等无间缘、增上缘的缘故，可以说能够作为缘。对于无**系无覆无记心，由于增上缘的缘故，可以说能够作为缘。对于学心（saiksa-citta，有学之心）、无学心（asiksa-citta，无学之心），由于所缘缘、增上缘的缘故，可以说能够作为缘。对于欲界系善心，由于所缘缘、增上缘的缘故，可以说能够作为缘。对于不善心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。对于欲界系有覆无记心，由于等无间缘、增上缘的缘故，可以说能够作为缘。对于欲界系无覆无记心，由于增上缘的缘故，可以说能够作为缘。对于**系善心、有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。无**系善心，对于无**系善心，由于因缘、等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。对于无**系有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。对于无**系无覆无记心，由于因缘、等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。对于学心、无学心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够作为缘。对于欲界系善
English
English version A wholesome mind, due to the conditions of contiguity (anantarapratyaya), object (alambanapratyaya), and dominance (adhipatipratyaya), is said to be able to be a condition. For defiled indeterminate mind pertaining to the desire realm, due to the conditions of contiguity and dominance, it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the desire realm, due to the condition of dominance, it is said to be able to be a condition. For wholesome mind of the ** realm, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. Undefiled indeterminate mind of the ** realm, for undefiled indeterminate mind of the ** realm, due to the conditions of cause (hetupratyaya), contiguity, object, and dominance, it is said to be able to be a condition. For wholesome mind of the non-** realm, due to the conditions of object and dominance, it is said to be able to be a condition. For defiled indeterminate mind of the non-** realm, due to the conditions of contiguity and dominance, it is said to be able to be a condition. For undefiled indeterminate mind of the non-** realm, due to the condition of dominance, it is said to be able to be a condition. For mind of learners (saiksa-citta) and mind of non-learners (asiksa-citta), due to the conditions of object and dominance, it is said to be able to be a condition. For wholesome mind pertaining to the desire realm, due to the conditions of object and dominance, it is said to be able to be a condition. For unwholesome mind, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. For defiled indeterminate mind pertaining to the desire realm, due to the conditions of contiguity and dominance, it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the desire realm, due to the condition of dominance, it is said to be able to be a condition. For wholesome mind and defiled indeterminate mind of the ** realm, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. Wholesome mind of the non-** realm, for wholesome mind of the non-** realm, due to the conditions of cause, contiguity, object, and dominance, it is said to be able to be a condition. For defiled indeterminate mind of the non-** realm, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. For undefiled indeterminate mind of the non-** realm, due to the conditions of cause, contiguity, object, and dominance, it is said to be able to be a condition. For mind of learners and mind of non-learners, due to the conditions of contiguity, object, and dominance, it is said to be able to be a condition. For wholesome mind pertaining to the desire realm --------------------------------------------------------------------------------
Chinese
心，由所缘缘、增上缘故，说能为缘。于不善心，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，由等无间缘、增上缘故，说能为缘。于欲界系无覆无记心，由一增上缘故，说能为缘。于色界系善心、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，由一增上缘故，说能为缘。无色界系有覆无记心，于无色界系有覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于无色界系无覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。于学心、无学心，由所缘缘、增上缘故，说能为缘。于欲界系善心，由所缘缘、增上缘故，说能为缘。于不善心，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，由等无间缘、增上缘故，说能为缘。于欲界系无覆无记心，由一增上缘故，说能为缘。于色界系善心、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，由一增上缘故，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。无色界系无覆无记心，于无色界系无覆无记心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于学心、无学心，由所缘缘、增上缘故，说能为缘。于欲界系善心，由所缘缘、 现代汉语译本： 心，由于所缘缘（alambana-paccaya，作为目标或对象而产生的条件）、增上缘（adhipati-paccaya，起主导作用的条件）的缘故，可以说能够成为（其他法的）缘。对于不善心，由于等无间缘（samanantara-paccaya，紧随前一刻而无间断的条件）、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于欲界系有覆无记心（kusalakusala-avipaka，欲界中被覆盖的、非善非恶的心），由于等无间缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于欲界系无覆无记心（kusalakusala-avipaka，欲界中未被覆盖的、非善非恶的心），由于增上缘的缘故，可以说能够成为（其他法的）缘。对于**系善心、有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于**系无覆无记心，由于增上缘的缘故，可以说能够成为（其他法的）缘。无**系有覆无记心，对于无**系有覆无记心，由于因缘（hetu-paccaya，根本原因的条件）、等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于无**系无覆无记心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于学心（sekha-citta，正在学习的心）、无学心（asekha-citta，已完成学习的心），由于所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于欲界系善心，由于所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于不善心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于欲界系有覆无记心，由于等无间缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于欲界系无覆无记心，由于增上缘的缘故，可以说能够成为（其他法的）缘。对于**系善心、有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于**系无覆无记心，由于增上缘的缘故，可以说能够成为（其他法的）缘。对于无**系善心，由于等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。无**系无覆无记心，对于无**系无覆无记心，由于因缘、等无间缘、所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于学心、无学心，由于所缘缘、增上缘的缘故，可以说能够成为（其他法的）缘。对于欲界系善心，由于所缘缘