English
English version: Mind, due to the condition of 'alambana-paccaya' (object-condition, condition arising from the object or target) and 'adhipati-paccaya' (dominance-condition, condition of being predominant), is said to be able to be a condition. For unwholesome mind, due to the condition of 'samanantara-paccaya' (contiguity-condition, condition of being immediately preceding), 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For defiled indeterminate mind pertaining to the Sensuous Sphere (kusalakusala-avipaka, mind that is neither good nor bad, covered, and belonging to the desire realm), due to the condition of 'samanantara-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the Sensuous Sphere (kusalakusala-avipaka, mind that is neither good nor bad, uncovered, and belonging to the desire realm), due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind and defiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. Defiled indeterminate mind pertaining to the Non-** Sphere, for defiled indeterminate mind pertaining to the Non-** Sphere, due to the condition of 'hetu-paccaya' (root-condition, condition of fundamental cause), 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the Non-** Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For mind of a learner (sekha-citta, mind of one who is still learning) and mind of one who is no longer learning (asekha-citta, mind of one who has completed learning), due to the condition of 'alambana-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind pertaining to the Sensuous Sphere, due to the condition of 'alambana-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For unwholesome mind, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For defiled indeterminate mind pertaining to the Sensuous Sphere, due to the condition of 'samanantara-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the Sensuous Sphere, due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind and defiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For undefiled indeterminate mind pertaining to the ** Sphere, due to the condition of 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind pertaining to the Non-** Sphere, due to the condition of 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. Undefiled indeterminate mind pertaining to the Non-** Sphere, for undefiled indeterminate mind pertaining to the Non-** Sphere, due to the condition of 'hetu-paccaya', 'samanantara-paccaya', 'alambana-paccaya', and 'adhipati-paccaya', it is said to be able to be a condition. For mind of a learner and mind of one who is no longer learning, due to the condition of 'alambana-paccaya' and 'adhipati-paccaya', it is said to be able to be a condition. For wholesome mind pertaining to the Sensuous Sphere, due to the condition of 'alambana-paccaya' --------------------------------------------------------------------------------
Chinese
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，由所缘缘、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，由一增上缘故，说能为缘。于无色界系善心、有覆无记心，由等无间缘、所缘缘、增上缘故，说能为缘。学心，于学心，由因缘、等无间缘、所缘缘、增上缘故，说能为缘。于无学心，亦由因缘、等无间缘、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。于色界系有覆无记心，由所缘缘、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。于无色界系有覆无记心，由所缘缘、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。无学心，于无学心，由因缘、等无间缘、所缘缘、增上 现代汉语译本 因为增上缘的缘故，才说能够作为缘。对于不善心，由于等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于欲界系的有覆无记心，由于等无间缘、增上缘的缘故，才说能够作为缘。对于欲界系的无覆无记心，由于一种增上缘的缘故，才说能够作为缘。对于**系（此处应为‘色’，指色界）的善心，由于所缘缘、增上缘的缘故，才说能够作为缘。对于**系（此处应为‘色’，指色界）的有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于**系（此处应为‘色’，指色界）的无覆无记心，由于一种增上缘的缘故，才说能够作为缘。对于无**系（此处应为‘色’，指无色界）的善心、有覆无记心，由于等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。学心，对于学心，由于因缘、等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于无学心，也由于因缘、等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于欲界系的善心，由于等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于不善心，由于所缘缘、增上缘的缘故，才说能够作为缘。对于欲界系的有覆无记心、无覆无记心，由于一种增上缘的缘故，才说能够作为缘。对于**系（此处应为‘色’，指色界）的善心，由于等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于**系（此处应为‘色’，指色界）的有覆无记心，由于所缘缘、增上缘的缘故，才说能够作为缘。对于**系（此处应为‘色’，指色界）的无覆无记心，由于一种增上缘的缘故，才说能够作为缘。对于无**系（此处应为‘色’，指无色界）的善心，由于等无间缘、所缘缘、增上缘的缘故，才说能够作为缘。对于无**系（此处应为‘色’，指无色界）的有覆无记心，由于所缘缘、增上缘的缘故，才说能够作为缘。对于无**系（此处应为‘色’，指无色界）的无覆无记心，由于一种增上缘的缘故，才说能够作为缘。无学心，对于无学心，由于因缘、等无间缘、所缘缘、增上
English
English version Because of the condition of Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For unwholesome minds, because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the Kamadhatu (欲界系, Desire Realm), because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition) and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the Kamadhatu (欲界系, Desire Realm), because of one Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the **dhatu (色界, Form Realm), because of the conditions of Alambana-pratyaya (所缘缘, Object Condition) and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the **dhatu (色界, Form Realm), because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the **dhatu (色界, Form Realm), because of one Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For wholesome and defiled indeterminate minds of the Arupa-dhatu (无色界, Formless Realm), because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For minds of learners, towards minds of learners, because of the conditions of Hetu-pratyaya (因缘, Root Condition), Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For minds of non-learners, also because of the conditions of Hetu-pratyaya (因缘, Root Condition), Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the Kamadhatu (欲界系, Desire Realm), because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For unwholesome minds, because of the conditions of Alambana-pratyaya (所缘缘, Object Condition) and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For defiled and undefiled indeterminate minds of the Kamadhatu (欲界系, Desire Realm), because of one Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the **dhatu (色界, Form Realm), because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the **dhatu (色界, Form Realm), because of the conditions of Alambana-pratyaya (所缘缘, Object Condition) and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the **dhatu (色界, Form Realm), because of one Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For wholesome minds of the Arupa-dhatu (无色界, Formless Realm), because of the conditions of Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For defiled indeterminate minds of the Arupa-dhatu (无色界, Formless Realm), because of the conditions of Alambana-pratyaya (所缘缘, Object Condition) and Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For undefiled indeterminate minds of the Arupa-dhatu (无色界, Formless Realm), because of one Adhipati-pratyaya (增上缘, Dominant Condition), it is said to be able to act as a condition. For minds of non-learners, towards minds of non-learners, because of the conditions of Hetu-pratyaya (因缘, Root Condition), Samanantara-pratyaya (等无间缘, Contiguity Condition), Alambana-pratyaya (所缘缘, Object Condition), and Adhipati --------------------------------------------------------------------------------
Chinese
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。于色界系有覆无记心，由所缘缘、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。于无色界系有覆无记心，由所缘缘、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，由所缘缘、增上缘故，说能为缘。 云何增上缘？谓眼色为缘生眼识，此眼识以眼为增上缘。亦以色、耳声及耳识、鼻香及鼻识、舌味及舌识、身触及身识、意法及意识。若此相应法、若此俱有法，若有色无色、若有见无见、若有对无对、若有漏无漏、若有为无为，如是一切法皆为增上缘，唯除自性。如是耳鼻舌身意法为缘生意识，此意识以意为增上缘，亦以法、眼色及眼识、耳声及耳识、鼻香及鼻识、舌味及舌识、身触及身识，若此相应法、若此俱有法，若有色无色、若有见无见、若有对无对、若有漏无漏、若有为无为，如是一切法皆为增上缘，唯除自性。是名增上缘。 现代汉语译本 关于缘起，说‘能为缘’是因为各种条件。对于欲界相关的善心，由于等无间缘（前后相续无间隔的因缘）、所缘缘（心识所攀缘的对象）、增上缘（强有力的帮助条件）的缘故，说‘能为缘’。对于不善心，由于所缘缘、增上缘的缘故，说‘能为缘’。对于欲界相关的有覆无记心（被烦恼覆盖的非善非恶心）、无覆无记心（没有烦恼覆盖的非善非恶心），由于增上缘的缘故，说‘能为缘’。对于**系善心，由于等无间缘、所缘缘、增上缘的缘故，说‘能为缘’。对于**系有覆无记心，由于所缘缘、增上缘的缘故，说‘能为缘’。对于**系无覆无记心，由于增上缘的缘故，说‘能为缘’。对于无**系善心，由于等无间缘、所缘缘、增上缘的缘故，说‘能为缘’。对于无**系有覆无记心，由于所缘缘、增上缘的缘故，说‘能为缘’。对于无**系无覆无记心，由于增上缘的缘故，说‘能为缘’。对于学心（正在学习的心），由于所缘缘、增上缘的缘故，说‘能为缘’。 什么是增上缘？ 比如，眼睛和颜色作为条件产生眼识，这个眼识以眼睛作为增上缘。同样，颜色、耳朵和声音以及耳识、鼻子和气味以及鼻识、舌头和味道以及舌识、身体和触觉以及身识、意念和法以及意识，都是如此。如果这些相应的法、如果这些共同存在的法，如果有色的和无色的、有可见的和无可见的、有对立的和无对立的、有烦恼的和无烦恼的、有为的和无为的，像这样一切的法都是增上缘，唯独除了自性。 像这样，耳朵、鼻子、舌头、身体、意念和法作为条件产生意识，这个意识以意念作为增上缘，同样，法、眼睛和颜色以及眼识、耳朵和声音以及耳识、鼻子和气味以及鼻识、舌头和味道以及舌识、身体和触觉以及身识，如果这些相应的法、如果这些共同存在的法，如果有色的和无色的、有可见的和无可见的、有对立的和无对立的、有烦恼的和无烦恼的、有为的和无为的，像这样一切的法都是增上缘，唯独除了自性。 这就叫做增上缘。