Chinese
等已断因？谓欲界系遍行随眠及彼相应等法。是名体未断，已断为因及未断为因。设未断为因，体未断耶？或未断为因，体亦未断；或未断为因及已断为因，而体未断；或未断为因及已断为因，其体已断。未断为因体未断者，谓诸具缚补特伽罗诸不善心，是名未断为因体亦未断。未断为因及已断为因体未断者，谓未离欲界贪。苦智已生、集智未生，见集灭道及修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系见苦所断遍行随眠及彼相应等法。集智已生、灭智未生，见灭道修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系遍行随眠及彼相应等法。灭智已生、道智未生、见道修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系遍行随眠及彼相应等法。若见圆满世尊弟子，未离欲界贪，修所断诸不善心，何等未断因？谓此俱有相应等法。何等已断因？谓欲界系遍行随眠及彼相应等法。是名未断为因及已断为因而体未断。未断为因及已断为因体已断者，谓未离欲界贪。苦智已生、集智未生，见苦所断诸不善心，何等已断因？谓此俱有相应等法。何等未断因？谓欲界系见集所断遍行随眠及彼相应等法，是名未断为因及已断为因其体已断。诸欲界系有覆无记心 现代汉语译本： 什么叫做‘等已断因’？是指欲界所系、普遍流行的随眠（Sui Mian，潜在的烦恼）以及与它们相应的法。这叫做‘体未断，已断为因’以及‘未断为因’。假设是‘未断为因’，那么‘体’也未断吗？或者说是‘未断为因，体也未断’；或者说是‘未断为因及已断为因，而体未断’；或者说是‘未断为因及已断为因，其体已断’。 ‘未断为因，体未断’，是指那些仍然被烦恼束缚的补特伽罗（Pu te qie luo，个体）所产生的各种不善心，这叫做‘未断为因，体也未断’。 ‘未断为因及已断为因，体未断’，是指那些尚未脱离欲界贪欲的人。当苦智（Ku Zhi，对苦的智慧）已经生起，而集智（Ji Zhi，对苦的根源的智慧）尚未生起时，对于见集、灭、道以及修所断的各种不善心，什么是‘未断因’？是指与此不善心俱有的、相应的法。什么是‘已断因’？是指欲界所系、见苦所断的普遍流行的随眠以及与它们相应的法。当集智已经生起，而灭智（Mie Zhi，对苦的止息的智慧）尚未生起时，对于见灭、道、修所断的各种不善心，什么是‘未断因’？是指与此不善心俱有的、相应的法。什么是‘已断因’？是指欲界所系、普遍流行的随眠以及与它们相应的法。当灭智已经生起，而道智（Dao Zhi，对达到苦的止息的道路的智慧）尚未生起时，对于见道、修所断的各种不善心，什么是‘未断因’？是指与此不善心俱有的、相应的法。什么是‘已断因’？是指欲界所系、普遍流行的随眠以及与它们相应的法。如果一位见地圆满的世尊弟子，尚未脱离欲界贪欲，对于修所断的各种不善心，什么是‘未断因’？是指与此不善心俱有的、相应的法。什么是‘已断因’？是指欲界所系、普遍流行的随眠以及与它们相应的法。这叫做‘未断为因及已断为因，而体未断’。 ‘未断为因及已断为因，体已断’，是指那些尚未脱离欲界贪欲的人。当苦智已经生起，而集智尚未生起时，对于见苦所断的各种不善心，什么是‘已断因’？是指与此不善心俱有的、相应的法。什么是‘未断因’？是指欲界所系、见集所断的普遍流行的随眠以及与它们相应的法，这叫做‘未断为因及已断为因，其体已断’。各种欲界所系的有覆无记心（You fu wu ji xin，伴随无明的、非善非恶的心）。
English
English version: What is meant by 'cause already severed'? It refers to the pervasive latent afflictions (Sui Mian) pertaining to the desire realm, and the corresponding dharmas. This is called 'the entity not yet severed, with a severed cause' and 'cause not yet severed'. If it is assumed to be 'cause not yet severed', then is the 'entity' also not severed? Or is it 'cause not yet severed, and the entity also not severed'; or is it 'cause not yet severed and cause already severed, while the entity is not severed'; or is it 'cause not yet severed and cause already severed, and the entity is severed'. 'Cause not yet severed, entity not severed' refers to the various unwholesome minds of those Pudgalas (individuals) who are still bound by afflictions. This is called 'cause not yet severed, and the entity also not severed'. 'Cause not yet severed and cause already severed, entity not severed' refers to those who have not yet detached from desire realm greed. When the wisdom of suffering (Ku Zhi) has arisen, but the wisdom of the origin (Ji Zhi) has not yet arisen, regarding the unwholesome minds severed by seeing the origin, cessation, path, and those severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, severed by seeing suffering, and the corresponding dharmas. When the wisdom of the origin has arisen, but the wisdom of cessation (Mie Zhi) has not yet arisen, regarding the unwholesome minds severed by seeing cessation, path, and those severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, and the corresponding dharmas. When the wisdom of cessation has arisen, but the wisdom of the path (Dao Zhi) has not yet arisen, regarding the unwholesome minds severed by seeing the path, and those severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, and the corresponding dharmas. If a disciple of the World Honored One with complete view has not yet detached from desire realm greed, regarding the unwholesome minds severed by cultivation, what is the 'cause not yet severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause already severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, and the corresponding dharmas. This is called 'cause not yet severed and cause already severed, while the entity is not severed'. 'Cause not yet severed and cause already severed, entity severed' refers to those who have not yet detached from desire realm greed. When the wisdom of suffering has arisen, but the wisdom of the origin has not yet arisen, regarding the unwholesome minds severed by seeing suffering, what is the 'cause already severed'? It refers to the co-existent, corresponding dharmas of this unwholesome mind. What is the 'cause not yet severed'? It refers to the pervasive latent afflictions pertaining to the desire realm, severed by seeing the origin, and the corresponding dharmas. This is called 'cause not yet severed and cause already severed, and the entity is severed'. The various obscured indeterminate minds (You fu wu ji xin) pertaining to the desire realm. --------------------------------------------------------------------------------
Chinese
，若体未断，未断为因耶？曰：如是。设未断为因，体未断耶？或未断为因，其体未断；或未断为因及已断为因，其体已断。未断为因体未断者，谓诸具缚补特伽罗诸欲界系有覆无记心，是名未断为因其体未断。未断为因及已断为因体已断者，谓未离欲界贪。苦智已生、集智未生，诸欲界系见苦所断有覆无记心，何等已断因？谓此俱有相应等法。何等未断因？谓欲界系见集所断遍行随眠及彼相应等法，是名未断为因及已断为因其体已断。诸欲界系无覆无记心，若体未断，未断为因耶？除诸随眠所感异熟，余欲界系无覆无记心，若体未断未断为因耶？曰，如是。设未断为因，体未断耶？曰：如是。若诸随眠所感异熟，或体未断，未断为因；或体未断，已断为因及未断为因。其体未断未断为因者，谓诸具缚补特伽罗随眠所感诸异熟心，若未离欲界贪，苦智已生、集智未生，见集灭道及修所断随眠所感诸异熟心。集智已生、灭智未生，见灭道修所断随眠所感诸异熟心。灭智已生、道智未生，见道修所断随眠所感诸异熟心。若见圆满世尊弟子，未离欲界贪，修所断随眠所感诸异熟心，是名体未断，未断为因。其体未断，已断为因及未断为因者，谓未离欲界贪。苦智已生、集智未生，见苦所断随眠所感诸异熟心，何等未断因？谓 现代汉语译本： 问：如果（心的）自体尚未断除，那么未断除是（产生该心的）原因吗？ 答：是的，是这样。 问：如果未断除是原因，那么（心的）自体尚未断除吗？ 答：或者未断除是原因，其自体尚未断除；或者未断除是原因以及已断除是原因，其自体已经断除。 未断除是原因，自体尚未断除的情况，是指那些仍然被烦恼束缚的补特伽罗（pudgalas，指个体、有情），他们的属于欲界（Kāmadhātu，佛教三界之一，指有情众生有情欲、物质欲的生存空间）的有覆无记心（sāvaraṇa-avyākṛta-citta，指被烦恼覆盖的非善非恶的心）。这被称为未断除是原因，其自体尚未断除。 未断除是原因以及已断除是原因，自体已经断除的情况，是指那些尚未脱离欲界贪欲的人，他们的苦智（duḥkha-jñāna，对苦谛的智慧）已经生起，但集智（samudaya-jñāna，对集谛的智慧）尚未生起，属于欲界的见苦所断（darśana-heya，通过见道断除的烦恼）的有覆无记心。什么是已断的原因呢？是指与此心俱生、相应的法。什么是未断的原因呢？是指属于欲界的见集所断的遍行随眠（anuśaya，烦恼的潜在形式）以及与它们相应的法。这被称为未断除是原因以及已断除是原因，其自体已经断除。 问：对于属于欲界的无覆无记心（anāvaraṇa-avyākṛta-citta，指未被烦恼覆盖的非善非恶的心），如果（心的）自体尚未断除，那么未断除是（产生该心的）原因吗？ 答：除了那些由随眠（anuśaya，烦恼的潜在形式）所感的异熟果报（vipāka，业的果报）之外，其余属于欲界的无覆无记心，如果（心的）自体尚未断除，那么未断除是（产生该心的）原因吗？ 答：是的，是这样。 问：如果未断除是原因，那么（心的）自体尚未断除吗？ 答：是的，是这样。 问：如果是由随眠所感的异熟果报，那么或者自体尚未断除，未断除是原因；或者自体尚未断除，已断除是原因以及未断除是原因。 自体尚未断除，未断除是原因的情况，是指那些仍然被烦恼束缚的补特伽罗，他们的由随眠所感的各种异熟心。如果尚未脱离欲界贪欲，苦智已经生起，但集智尚未生起，由见集、见灭、见道以及修所断（bhāvanā-heya，通过修道断除的烦恼）的随眠所感的各种异熟心。集智已经生起，但灭智（nirodha-jñāna，对灭谛的智慧）尚未生起，由见灭、见道以及修所断的随眠所感的各种异熟心。灭智已经生起，但道智（mārga-jñāna，对道谛的智慧）尚未生起，由见道以及修所断的随眠所感的各种异熟心。如果见道圆满的世尊弟子，尚未脱离欲界贪欲，由修所断的随眠所感的各种异熟心，这被称为自体尚未断除，未断除是原因。 自体尚未断除，已断除是原因以及未断除是原因的情况，是指那些尚未脱离欲界贪欲的人，他们的苦智已经生起，但集智尚未生起，由见苦所断的随眠所感的各种异熟心。什么是未断的原因呢？是指...
English
English version: Question: If the substance (of the mind) has not been severed, is the non-severance the cause? Answer: Yes, it is so. Question: If non-severance is the cause, is the substance not severed? Answer: Either non-severance is the cause, and its substance is not severed; or non-severance is the cause and severance is the cause, and its substance is severed. Non-severance is the cause, and the substance is not severed, refers to those sentient beings (pudgalas) who are still bound by afflictions, their minds belonging to the desire realm (Kāmadhātu) that are obscured and indeterminate (sāvaraṇa-avyākṛta-citta). This is called non-severance as the cause, and its substance is not severed. Non-severance is the cause and severance is the cause, and the substance is severed, refers to those who have not yet detached from desire realm craving, their wisdom of suffering (duḥkha-jñāna) has arisen, but the wisdom of origin (samudaya-jñāna) has not yet arisen, the obscured and indeterminate minds belonging to the desire realm that are severed by seeing suffering (darśana-heya). What is the severed cause? It refers to the co-arisen and corresponding dharmas. What is the unsevered cause? It refers to the pervasive latent afflictions (anuśaya) severed by seeing the origin, belonging to the desire realm, and their corresponding dharmas. This is called non-severance as the cause and severance as the cause, and its substance is severed. Question: For the unobscured and indeterminate minds (anāvaraṇa-avyākṛta-citta) belonging to the desire realm, if the substance (of the mind) has not been severed, is the non-severance the cause? Answer: Except for those resultant retributions (vipāka) caused by latent afflictions (anuśaya), the remaining unobscured and indeterminate minds belonging to the desire realm, if the substance (of the mind) has not been severed, is the non-severance the cause? Answer: Yes, it is so. Question: If non-severance is the cause, is the substance not severed? Answer: Yes, it is so. Question: If it is a resultant retribution caused by latent afflictions, then either the substance has not been severed, and non-severance is the cause; or the substance has not been severed, and severance is the cause and non-severance is the cause. The substance has not been severed, and non-severance is the cause, refers to those sentient beings who are still bound by afflictions, their various resultant minds caused by latent afflictions. If they have not yet detached from desire realm craving, the wisdom of suffering has arisen, but the wisdom of origin has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing the origin, seeing cessation, seeing the path, and cultivation (bhāvanā-heya). The wisdom of origin has arisen, but the wisdom of cessation (nirodha-jñāna) has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing cessation, seeing the path, and cultivation. The wisdom of cessation has arisen, but the wisdom of the path (mārga-jñāna) has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing the path and cultivation. If a disciple of the World Honored One who has perfected the path of seeing has not yet detached from desire realm craving, the various resultant minds caused by latent afflictions severed by cultivation, this is called the substance has not been severed, and non-severance is the cause. The substance has not been severed, and severance is the cause and non-severance is the cause, refers to those who have not yet detached from desire realm craving, their wisdom of suffering has arisen, but the wisdom of origin has not yet arisen, the various resultant minds caused by latent afflictions severed by seeing suffering. What is the unsevered cause? It refers to... --------------------------------------------------------------------------------