English
English version: And the corresponding dharmas to them. When the Dukkha-samudaya-anuloma-jnana (knowledge of arising in accordance with suffering) has arisen, and the Dukkha-nirodha-anuloma-jnana (knowledge of cessation in accordance with suffering) has not yet arisen, what unwholesome and indeterminate minds associated with the Rupa-dhatu (form realm) that are abandoned by seeing (dṛṣṭi-heya), abandoned by the path (marga-heya), and abandoned by cultivation (bhavana-heya), what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya (all-pervasive latent tendencies) associated with the Rupa-dhatu and their corresponding dharmas. When the Dukkha-nirodha-anuloma-jnana has arisen, and the Dukkha-nirodha-gamini-patipada-anuloma-jnana (knowledge of the path leading to the cessation of suffering) has not yet arisen, what unwholesome and indeterminate minds associated with the Rupa-dhatu that are abandoned by seeing, abandoned by the path, and abandoned by cultivation, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya associated with the Rupa-dhatu and their corresponding dharmas. If a disciple of the World-Honored One with complete views has not yet detached from Rupa-raga (desire for the form realm), what unwholesome and indeterminate minds associated with the Rupa-dhatu, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya associated with the Rupa-dhatu and their corresponding dharmas. This is called the svabhava (nature) is unabandoned, with the abandoned as the cause and the unabandoned as the cause. Suppose the unabandoned is the cause, is its nature unabandoned? Either the unabandoned is the cause, and its nature is unabandoned; or the unabandoned is the cause and the abandoned is the cause, and its nature is unabandoned; or the unabandoned is the cause and the abandoned is the cause, and its nature is abandoned. The unabandoned is the cause, and its nature is unabandoned, refers to those pudgala (individuals) bound by afflictions, those unwholesome and indeterminate minds associated with the Rupa-dhatu, having detached from Kama-raga (desire for the desire realm), not yet detached from Rupa-raga, the Dukkha-anuloma-jnana has not yet arisen, those unwholesome and indeterminate minds associated with the Rupa-dhatu, this is called the unabandoned is the cause, and its nature is unabandoned. The unabandoned is the cause and the abandoned is the cause, and its nature is unabandoned, refers to not yet detached from Rupa-raga, the Dukkha-anuloma-jnana has arisen, the Dukkha-samudaya-anuloma-jnana has not yet arisen, those unwholesome and indeterminate minds associated with the Rupa-dhatu that are abandoned by seeing the arising of suffering (Dukkha-samudaya-darshana-heya), abandoned by seeing the cessation of suffering (Dukkha-nirodha-darshana-heya), abandoned by seeing the path to the cessation of suffering (Dukkha-nirodha-gamini-patipada-darshana-heya), and abandoned by cultivation, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya abandoned by seeing suffering (Dukkha-darshana-heya) associated with the Rupa-dhatu and their corresponding dharmas. The Dukkha-samudaya-anuloma-jnana has arisen, the Dukkha-nirodha-anuloma-jnana has not yet arisen, those unwholesome and indeterminate minds associated with the Rupa-dhatu that are abandoned by seeing the cessation of suffering, abandoned by seeing the path to the cessation of suffering, and abandoned by cultivation, what is the unabandoned cause? Answer: It is the co-existent and corresponding dharmas to this (mind). What is the abandoned cause? Answer: It is the sarvatraga-anuśaya associated with the Rupa-dhatu and their corresponding dharmas. The Dukkha-nirodha-anuloma-jnana has arisen, the Dukkha-nirodha-gamini-patipada-anuloma-jnana has not yet arisen, those associated with the Rupa-dhatu... --------------------------------------------------------------------------------
Chinese
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。是名未断为因及已断为因其体未断。未断为因及已断为因其体已断者，谓未离色界贪，苦类智已生、集类智未生，诸色界系见苦未断有覆无记心，何等已断因？谓此俱有相应等法。何等未断因？谓色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。诸色界系无覆无记心，若体未断，未断为因耶？曰：如是。设未断为因，其体未断耶？曰：如是。诸无色界系善心，若体未断，未断为因耶？曰：如是。设未断为因，其体未断耶？曰：如是。诸无色界系有覆无记心，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无色界系有覆无记心，已离欲界贪，未离色界贪，苦类智未生，诸无色界系有覆无记心；已离色界贪，苦类智未生，诸无色界系有覆无记心。是名体未断未断为因。其体未断已断为因及未断为因者，谓苦类智已生、集类智未生，诸无色界系见集灭道及修所断有覆无记心。 现代汉语译本 界系见道修所断有覆无记心，什么（何等）是未断的因？是指与此（有覆无记心）共同存在的（俱有）以及相应的（相应）等法。什么是已断的因？是指**系（指欲界、色界、无色界等三界）的遍行随眠（指烦恼的种子）以及与它们相应的等法。如果见道圆满的世尊弟子，还没有断离**贪（指对欲界、色界等的贪爱），对于**系修所断的有覆无记心，什么是未断的因？是指与此（有覆无记心）共同存在的以及相应的等法。什么是已断的因？是指**系的遍行随眠以及与它们相应的等法。这称为未断为因以及已断为因，但其本体（体）尚未断除。 未断为因以及已断为因，其本体已经断除的情况是：对于尚未断离**贪，苦类智（Kula-jñāna，观察苦谛的智慧）已经生起、集类智（Samudaya-jñāna，观察集谛的智慧）尚未生起的（人），对于**系见苦所断的有覆无记心，什么是已断的因？是指与此（有覆无记心）共同存在的以及相应的等法。什么是未断的因？是指**系见集所断的遍行随眠，以及与它们相应的等法。这称为未断为因以及已断为因，但其本体已经断除。 对于**系的无覆无记心，如果本体尚未断除，那么是未断为因吗？回答：是的（如是）。假设是未断为因，那么其本体尚未断除吗？回答：是的。 对于没有**系的善心，如果本体尚未断除，那么是未断为因吗？回答：是的。假设是未断为因，那么其本体尚未断除吗？回答：是的。 对于没有**系的有覆无记心，如果本体尚未断除，那么是未断为因吗？或者本体尚未断除是未断为因，或者本体尚未断除是已断为因以及未断为因。其本体尚未断除是未断为因的情况是：对于那些仍然被烦恼束缚的补特伽罗（Pudgala，指众生），对于那些没有**系的有覆无记心，已经断离欲界贪，但尚未断离**贪，苦类智尚未生起的（人），对于那些没有**系的有覆无记心；已经断离**贪，苦类智尚未生起的（人），对于那些没有**系的有覆无记心。这称为本体尚未断除是未断为因。 其本体尚未断除是已断为因以及未断为因的情况是：苦类智已经生起、集类智尚未生起的（人），对于那些没有**系的见集灭道（指见四谛理所断的烦恼）以及修所断的有覆无记心。
English
English version What are the unsevered causes for the obscured and indeterminate mind associated with the realm and severed by the path of seeing and cultivation? They are the co-existent and corresponding dharmas. What are the severed causes? They are the pervasive latent afflictions of the realm (referring to the desire realm, form realm, and formless realm) and their corresponding dharmas. If a disciple of the World Honored One who has perfected the path of seeing has not yet detached from the desire realm's greed, what are the unsevered causes for the obscured and indeterminate mind severed by cultivation in the realm? They are the co-existent and corresponding dharmas. What are the severed causes? They are the pervasive latent afflictions of the realm and their corresponding dharmas. This is called 'unsevered as the cause and severed as the cause, but its entity is unsevered'. The case where 'unsevered as the cause and severed as the cause, but its entity is severed' is: For those who have not detached from the desire realm's greed, the knowledge of suffering (Dukkha-jñāna) has arisen, but the knowledge of origination (Samudaya-jñāna) has not yet arisen, what are the severed causes for the obscured and indeterminate mind severed by seeing suffering in the realm? They are the co-existent and corresponding dharmas. What are the unsevered causes? They are the pervasive latent afflictions severed by seeing origination in the realm, and their corresponding dharmas. This is called 'unsevered as the cause and severed as the cause, but its entity is severed'. For the unobscured and indeterminate mind of the realm, if the entity is unsevered, is it unsevered as the cause? Answer: Yes. If it is unsevered as the cause, is its entity unsevered? Answer: Yes. For the wholesome mind without the realm, if the entity is unsevered, is it unsevered as the cause? Answer: Yes. If it is unsevered as the cause, is its entity unsevered? Answer: Yes. For the obscured and indeterminate mind without the realm, if the entity is unsevered, is it unsevered as the cause? It is either that the entity is unsevered and it is unsevered as the cause, or that the entity is unsevered and it is severed as the cause and unsevered as the cause. The case where 'its entity is unsevered and it is unsevered as the cause' is: For those bound beings (Pudgala), for those obscured and indeterminate minds without the realm, who have detached from the desire realm's greed but have not detached from the form realm's greed, and the knowledge of suffering has not yet arisen, for those obscured and indeterminate minds without the realm; who have detached from the form realm's greed, and the knowledge of suffering has not yet arisen, for those obscured and indeterminate minds without the realm. This is called 'the entity is unsevered and it is unsevered as the cause'. The case where 'its entity is unsevered and it is severed as the cause and unsevered as the cause' is: For those where the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, for those obscured and indeterminate minds without the realm that are severed by seeing origination, cessation, and the path (referring to the afflictions severed by seeing the truth of the Four Noble Truths) and severed by cultivation. --------------------------------------------------------------------------------
Chinese
何等未断因？谓此俱有相应等法。何等已断因？谓无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，诸无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？谓无色界系遍行随眠及彼相应等法。灭类智已生、道类智未生，诸无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？谓无色界系遍行随眠及彼相应等法。若见圆满世尊弟子，未离无色界贪，诸无色界系有覆无记心，何等未断因？谓此俱有相应等法。何等已断因？谓无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，诸无色界系有覆无记心；已离欲界贪，未离色界贪，苦类智未生，诸无色界系有覆无记心；已离色界贪，苦类智未生，诸无色界系有覆无记心。是名未断为因其体未断。未断为因及已断为因其体未断者，谓苦类智已生、集类智未生，诸无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？谓无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，诸无色 现代汉语译本： 什么叫做未断之因？就是指与此（未断之法）共同生起的相应之法等等。什么叫做已断之因？就是指与无色界（Arūpadhātu）相关的、见苦所断的遍行随眠（见苦所断的普遍存在的烦恼）以及与它们相应的法等等。当集类智（Samudaya-anvaya-jñāna）已经生起，灭类智（Nirodha-anvaya-jñāna）尚未生起时，那些与无色界相关的、见灭道修所断的有覆无记心（有烦恼覆盖但非善非恶的心），什么叫做未断之因？就是指与此共同生起的相应之法等等。什么叫做已断之因？就是指与无色界相关的遍行随眠以及与它们相应的法等等。当灭类智已经生起，道类智（Mārga-anvaya-jñāna）尚未生起时，那些与无色界相关的、见道修所断的有覆无记心，什么叫做未断之因？就是指与此共同生起的相应之法等等。什么叫做已断之因？就是指与无色界相关的遍行随眠以及与它们相应的法等等。如果一位见道圆满的世尊弟子，尚未断离无色界的贪欲，那些与无色界相关的有覆无记心，什么叫做未断之因？就是指与此共同生起的相应之法等等。什么叫做已断之因？就是指与无色界相关的遍行随眠以及与它们相应的法等等。这叫做本体未断，以已断为因以及未断为因的情况。 假设以未断为因，那么它的本体一定是未断的吗？或者说，有的是以未断为因，它的本体是未断的；有的是以未断为因以及已断为因，它的本体是未断的；有的是以未断为因以及已断为因，它的本体是已断的。以未断为因，它的本体是未断的，是指那些仍然被烦恼束缚的补特伽罗（Pudgala，人），那些与无色界相关的有覆无记心；已经断离欲界贪欲，但尚未断离色界（Rūpadhātu）贪欲，苦类智尚未生起，那些与无色界相关的有覆无记心；已经断离色界贪欲，苦类智尚未生起，那些与无色界相关的有覆无记心。这叫做未断为因，它的本体是未断的。以未断为因以及已断为因，它的本体是未断的，是指苦类智已经生起，集类智尚未生起，那些与无色界相关的、见集灭道以及修所断的有覆无记心。什么叫做未断之因？就是指与此共同生起的相应之法等等。什么叫做已断之因？就是指与无色界相关的、见苦所断的遍行随眠以及与它们相应的法等等。集类智已经生起，灭类智尚未生起，那些无色界的...