Chinese
此俱有相应等法。何等已断因？谓见苦所断诸随眠等，能感如是诸异熟心。集智已生、灭智未生，见苦集所断随眠所感诸异熟心，何等未断因？谓此俱有相应等法。何等已断因？谓见苦集所断诸随眠等，能感如是诸异熟心。灭智已生、道智未生，见苦集灭所断随眠所感诸异熟心，何等未断因？谓此俱有相应等法。何等已断因？谓见苦集灭所断诸随眠等，能感如是诸异熟心。若见圆满世尊弟子，未离欲界贪，见所断随眠所感诸异熟心，何等未断因？谓此俱有相应等法。何等已断因？谓见所断诸随眠等，能感如是诸异熟心。是名体未断，已断为因及未断为因。设未断为因，体未断耶？曰：如是。诸色界系善心，若体未断，未断为因耶？曰：如是。设未断为因，体未断耶？曰：如是。诸色界系有覆无记心，若体未断，未断为因耶？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，谓诸具缚补特伽罗诸色界系有覆无记心，已离欲界贪，未离色界贪，苦类智未生，诸色界系有覆无记心，是名体未断未断为因。其体未断，已断为因及未断为因者，谓未离色界贪，苦类智已生、集类智未生，诸色界系见集灭道及修所断有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓色界系见苦所断遍行随眠 现代汉语译本 此俱有相应等法：指的是与此（异熟心）共同生起、相互关联的各种条件和因素。 何等已断因？谓见苦所断诸随眠等，能感如是诸异熟心：哪些是已经断除的因？指的是通过观察苦谛而断除的各种随眠（烦恼习气），它们能够产生这样的异熟心（果报）。 集智已生、灭智未生，见苦集所断随眠所感诸异熟心，何等未断因？谓此俱有相应等法：在已经生起对集谛的智慧、但尚未生起对灭谛的智慧时，由观察苦谛和集谛而断除的随眠所产生的异熟心，哪些是尚未断除的因？指的是与此（异熟心）共同生起、相互关联的各种条件和因素。 何等已断因？谓见苦集所断诸随眠等，能感如是诸异熟心：哪些是已经断除的因？指的是通过观察苦谛和集谛而断除的各种随眠，它们能够产生这样的异熟心。 灭智已生、道智未生，见苦集灭所断随眠所感诸异熟心，何等未断因？谓此俱有相应等法：在已经生起对灭谛的智慧、但尚未生起对道谛的智慧时，由观察苦谛、集谛和灭谛而断除的随眠所产生的异熟心，哪些是尚未断除的因？指的是与此（异熟心）共同生起、相互关联的各种条件和因素。 何等已断因？谓见苦集灭所断诸随眠等，能感如是诸异熟心：哪些是已经断除的因？指的是通过观察苦谛、集谛和灭谛而断除的各种随眠，它们能够产生这样的异熟心。 若见圆满世尊弟子，未离欲界贪，见所断随眠所感诸异熟心，何等未断因？谓此俱有相应等法：如果一位见地圆满的世尊弟子，尚未断离欲界的贪欲，由见道所断的随眠所产生的异熟心，哪些是尚未断除的因？指的是与此（异熟心）共同生起、相互关联的各种条件和因素。 何等已断因？谓见所断诸随眠等，能感如是诸异熟心：哪些是已经断除的因？指的是通过见道所断除的各种随眠，它们能够产生这样的异熟心。 是名体未断，已断为因及未断为因：这被称为本体尚未断除，既有已断的因，也有未断的因。 设未断为因，体未断耶？曰：如是：如果（以）未断（的烦恼）作为因，那么本体（烦恼）就一定未断吗？回答：是的。 诸**系善心，若体未断，未断为因耶？曰：如是：所有与**界相关的善心，如果本体（烦恼）尚未断除，那么（这些善心）就是以未断（的烦恼）作为因吗？回答：是的。 设未断为因，体未断耶？曰：如是：如果（以）未断（的烦恼）作为因，那么本体（烦恼）就一定未断吗？回答：是的。 诸**系有覆无记心，若体未断，未断为因耶？或体未断，未断为因；或体未断，已断为因及未断为因：所有与**界相关的、有覆无记心（指被烦恼覆盖但无法明确判断善恶的心），如果本体（烦恼）尚未断除，那么（这些心）是以未断（的烦恼）作为因吗？可能是本体未断，以未断为因；也可能是本体未断，以已断的因和未断的因共同作为因。 其体未断未断为因者，谓诸具缚补特伽罗诸**系有覆无记心，已离欲界贪，未离**贪，苦类智未生，诸**系有覆无记心，是名体未断未断为因：本体未断，以未断为因的情况，指的是那些仍然被束缚的补特伽罗（众生），他们的与**界相关的有覆无记心，已经断离了欲界的贪欲，但尚未断离**界的贪欲，尚未生起对苦谛的类智，他们的与**界相关的有覆无记心，这被称为本体未断，以未断为因。 其体未断，已断为因及未断为因者，谓未离**贪，苦类智已生、集类智未生，诸**系见集灭道及修所断有覆无记心，何等未断因？谓此俱有相应等法：本体未断，以已断的因和未断的因共同作为因的情况，指的是那些尚未断离**界的贪欲，已经生起对苦谛的类智、但尚未生起对集谛的类智，他们的与**界相关的、通过见集灭道四谛和修道所断的有覆无记心，哪些是尚未断除的因？指的是与此（异熟心）共同生起、相互关联的各种条件和因素。 何等已断因？谓**系见苦所断遍行随眠：哪些是已经断除的因？指的是与**界相关的、通过见苦谛所断的遍行随眠（普遍存在的烦恼习气）。
English
English version 'This has corresponding associated dharmas': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas (latent tendencies) severed by seeing the truth of suffering (苦谛, Dukkha-satya), which can generate such vipaka-citta (resultant consciousness). 'When the wisdom of the truth of origination (集谛, Samudaya-satya) has arisen, but the wisdom of the truth of cessation (灭谛, Nirodha-satya) has not yet arisen, regarding the vipaka-citta generated by the anusayas severed by seeing the truths of suffering and origination, what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas severed by seeing the truths of suffering and origination, which can generate such vipaka-citta. 'When the wisdom of the truth of cessation has arisen, but the wisdom of the truth of the path (道谛, Marga-satya) has not yet arisen, regarding the vipaka-citta generated by the anusayas severed by seeing the truths of suffering, origination, and cessation, what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas severed by seeing the truths of suffering, origination, and cessation, which can generate such vipaka-citta. 'If a disciple of the World Honored One (世尊, Lokanatha) has perfect view but has not yet abandoned desire realm (欲界, Kama-dhatu) greed, regarding the vipaka-citta generated by the anusayas severed by seeing, what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the various anusayas severed by seeing, which can generate such vipaka-citta. 'This is called the entity not yet severed, with both severed and unsevered causes': This refers to the entity (of afflictions) that has not yet been severed, having both severed and unsevered causes. 'If the cause is unsevered, is the entity unsevered?': Answer: 'Yes'. 'All good minds associated with the form realm (色界, Rupa-dhatu), if the entity is unsevered, is the cause unsevered?': Answer: 'Yes'. 'If the cause is unsevered, is the entity unsevered?': Answer: 'Yes'. 'All obscured indeterminate minds associated with the form realm, if the entity is unsevered, is the cause unsevered?': It may be that the entity is unsevered and the cause is unsevered; or it may be that the entity is unsevered, and the causes are both severed and unsevered. 'That the entity is unsevered and the cause is unsevered refers to those bound pudgalas (补特伽罗, individuals) whose obscured indeterminate minds are associated with the form realm, who have abandoned desire realm greed but have not abandoned form realm greed, and for whom the knowledge of the category of suffering has not yet arisen, their obscured indeterminate minds associated with the form realm; this is called the entity unsevered and the cause unsevered.' 'That the entity is unsevered, and the causes are both severed and unsevered, refers to those who have not abandoned form realm greed, for whom the knowledge of the category of suffering has arisen but the knowledge of the category of origination has not yet arisen, their obscured indeterminate minds associated with the form realm, severed by seeing the truths of origination, cessation, and the path, and by cultivation; what are the causes that have not yet been severed?': refers to the various conditions and factors that arise together with and are interrelated with this (vipaka-citta). 'What are the causes that have already been severed?': refers to the pervasive anusayas associated with the form realm, severed by seeing the truth of suffering.' --------------------------------------------------------------------------------
Chinese
及彼相应等法。集类智已生、灭类智未生，诸色界系见灭道修所断有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓色界系遍行随眠及彼相应等法。灭类智已生、道类智未生，诸色界系见道修所断有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓色界系遍行随眠及彼相应等法。若见圆满世尊弟子，未离色界贪，诸色界系有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓色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，其体未断耶？或未断为因其体未断，或未断为因及已断为因其体未断，或未断为因及已断为因其体已断。未断为因其体未断者，谓诸具缚补特伽罗诸色界系有覆无记心，已离欲界贪，未离色界贪，苦类智未生，诸色界系有覆无记心，是名未断为因其体未断。未断为因及已断为因其体未断者，谓未离色界贪，苦类智已生、集类智未生，诸色界系见集灭道及修所断有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓色界系见苦所断遍行随眠及彼相应等法。集类智已生、灭类智未生，诸色界系见灭道修所断有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓色界系遍行随眠及彼相应等法。灭类智已生、道类智未生，诸色 现代汉语译本：以及与它们相应的法。当集类智（Dukkha-samudaya-anuloma-jnana，关于苦之集起的顺向智）已经生起，灭类智（Dukkha-nirodha-anuloma-jnana，关于苦之灭除的顺向智）尚未生起时，那些属于色界（Rupa-dhatu）的，见所断（dṛṣṭi-heya）、道所断（marga-heya）、修所断（bhavana-heya）的有覆无记心（sabhyasa-avyakrta-citta），什么（法）是未断之因？ 答：就是与此（心）俱有、相应的法。什么（法）是已断之因？ 答：就是属于色界的遍行随眠（sarvatraga-anuśaya）以及与它们相应的法。 当灭类智已经生起，道类智（Dukkha-nirodha-gamini-patipada-anuloma-jnana，关于导向苦灭之道的顺向智）尚未生起时，那些属于色界的，见所断、道所断、修所断的有覆无记心，什么（法）是未断之因？ 答：就是与此（心）俱有、相应的法。什么（法）是已断之因？ 答：就是属于色界的遍行随眠以及与它们相应的法。 如果一位见地圆满的世尊弟子，尚未离色界贪（Rupa-raga），那些属于色界的有覆无记心，什么（法）是未断之因？ 答：就是与此（心）俱有、相应的法。什么（法）是已断之因？ 答：就是属于色界的遍行随眠以及与它们相应的法。这被称为体（svabhava，自性）未断，已断为因以及未断为因。 假设未断为因，它的体是未断的吗？ 或者未断为因，它的体是未断的；或者未断为因以及已断为因，它的体是未断的；或者未断为因以及已断为因，它的体是已断的。未断为因，它的体是未断的，指的是那些具有烦恼束缚的补特伽罗（pudgala，人），那些属于色界的有覆无记心，已经离欲界贪（Kama-raga），尚未离色界贪，苦类智尚未生起，那些属于色界的有覆无记心，这被称为未断为因，它的体是未断的。 未断为因以及已断为因，它的体是未断的，指的是尚未离色界贪，苦类智已经生起，集类智尚未生起，那些属于色界的，见集（Dukkha-samudaya-darshana-heya）、见灭（Dukkha-nirodha-darshana-heya）、见道（Dukkha-nirodha-gamini-patipada-darshana-heya）以及修所断的有覆无记心，什么（法）是未断之因？ 答：就是与此（心）俱有、相应的法。什么（法）是已断之因？ 答：就是属于色界的见苦所断（Dukkha-darshana-heya）的遍行随眠以及与它们相应的法。 集类智已经生起，灭类智尚未生起，那些属于色界的，见灭、见道、修所断的有覆无记心，什么（法）是未断之因？ 答：就是与此（心）俱有、相应的法。什么（法）是已断之因？ 答：就是属于色界的遍行随眠以及与它们相应的法。灭类智已经生起，道类智尚未生起，那些属于色界的...