English
English version: What are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas (laws, phenomena) and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies (Anusaya) pertaining to the Arūpadhātu (formless realm) that are abandoned by seeing the truth of suffering, and the corresponding dharmas and so on. When the Samudaya-anvaya-jñāna (knowledge of arising) has arisen, but the Nirodha-anvaya-jñāna (knowledge of cessation) has not yet arisen, regarding those obscured and indeterminate minds pertaining to the Arūpadhātu that are abandoned by seeing the truths of cessation, the path, and by cultivation, what are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu and the corresponding dharmas and so on. When the Nirodha-anvaya-jñāna has arisen, but the Mārga-anvaya-jñāna (knowledge of the path) has not yet arisen, regarding those obscured and indeterminate minds pertaining to the Arūpadhātu that are abandoned by seeing the truth of the path and by cultivation, what are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu and the corresponding dharmas and so on. If a disciple of the World Honored One who has perfected insight, has not yet departed from desire for the Arūpadhātu, regarding those obscured and indeterminate minds pertaining to the Arūpadhātu, what are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu and the corresponding dharmas and so on. This is called the substance not yet abandoned, with both abandoned and not yet abandoned as causes. Supposing that the cause is not yet abandoned, is its substance necessarily not yet abandoned? Or, is it that sometimes the cause is not yet abandoned and its substance is not yet abandoned, sometimes the cause is not yet abandoned and the cause is already abandoned and its substance is not yet abandoned, and sometimes the cause is not yet abandoned and the cause is already abandoned and its substance is already abandoned. When the cause is not yet abandoned and its substance is not yet abandoned, this refers to those Pudgalas (individuals) who are still bound by afflictions, those obscured and indeterminate minds pertaining to the Arūpadhātu; those who have already departed from desire for the desire realm (Kāmadhātu), but have not yet departed from desire for the form realm (Rūpadhātu), and the knowledge of suffering has not yet arisen, those obscured and indeterminate minds pertaining to the Arūpadhātu; those who have already departed from desire for the Rūpadhātu, and the knowledge of suffering has not yet arisen, those obscured and indeterminate minds pertaining to the Arūpadhātu. This is called the cause not yet abandoned, and its substance not yet abandoned. When the cause is not yet abandoned and the cause is already abandoned, and its substance is not yet abandoned, this refers to when the knowledge of suffering has arisen, but the knowledge of arising has not yet arisen, those obscured and indeterminate minds pertaining to the Arūpadhātu that are abandoned by seeing the truths of arising, cessation, the path, and by cultivation. What are the causes that are not yet abandoned? They are the co-existent and corresponding dharmas and so on. What are the causes that have already been abandoned? They are the pervasive latent tendencies pertaining to the Arūpadhātu that are abandoned by seeing the truth of suffering and the corresponding dharmas and so on. When the knowledge of arising has arisen, but the knowledge of cessation has not yet arisen, those pertaining to the Arūpadhātu... --------------------------------------------------------------------------------
Chinese
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。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，谓苦类智已生、集类智未生，诸无色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？谓无色界系见集所断遍行随眠及彼相应等法。诸无色界系无覆无记心，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。 说一切有部识身足论卷第四 大正藏第 26 册 No. 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第五 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 因缘蕴第三之二 有十种心，谓欲界系善心、不善心、有覆无记心、无覆无记心，色界系善心、有覆无记心、无覆无记心，无色界系善心、有覆无记心、无覆无记心？诸欲界系善心，若 现代汉语译本： 对于属于色界（**系，Rūpadhātu，指色界天）的，通过见道、修道所断的有覆无记心（有覆无记心，saṁvṛtāvyākṛta，指被烦恼覆盖但非善非恶的心），什么因是未断的呢？ 答：与此心俱有的相应法（相应法，samprayukta-dharma，指与心同时生起的心理现象）。什么因是已断的呢？ 答：属于色界的遍行随眠（遍行随眠，sarvatraga-anuśaya，指在所有情况下都存在的潜在烦恼）以及与它们相应的法。 灭类智（灭类智，nirodha-dharmajñāna，指对灭谛的智慧）已经生起，道类智（道类智，mārga-dharmajñāna，指对道谛的智慧）尚未生起时，对于属于色界的，通过见道、修道所断的有覆无记心，什么因是未断的呢？ 答：与此心俱有的相应法。什么因是已断的呢？ 答：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，尚未断离对色界的贪欲，对于属于色界的，通过修道所断的有覆无记心，什么因是未断的呢？ 答：与此心俱有的相应法。什么因是已断的呢？ 答：属于色界的遍行随眠以及与它们相应的法。这被称为‘未断的因，其本体未断’。 ‘未断的因，以及已断的因，其本体已断’是指，苦类智（苦类智，duḥkha-dharmajñāna，指对苦谛的智慧）已经生起，集类智（集类智，samudaya-dharmajñāna，指对集谛的智慧）尚未生起时，对于属于色界的，通过见苦所断的有覆无记心。什么因是已断的呢？ 答：与此心俱有的相应法。什么因是未断的呢？ 答：属于色界的，通过见集所断的遍行随眠以及与它们相应的法。 对于属于色界的无覆无记心（无覆无记心，asaṁvṛtāvyākṛta，指未被烦恼覆盖且非善非恶的心），如果其本体未断，那么它就是未断的因吗？ 答：是的。假设是未断的因，那么它的本体就是未断的吗？ 答：是的。 《说一切有部识身足论》卷第四 《阿毗达磨识身足论》卷第五 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 因缘蕴第三之二 有十种心，即欲界系（欲界系，kāmadhātu，指欲界）的善心、不善心、有覆无记心、无覆无记心，色界系的善心、有覆无记心、无覆无记心，无色界系（无**系，arūpadhātu，指无色界）的善心、有覆无记心、无覆无记心？对于欲界系的善心，如果...
English
English version: Regarding the obscured and indeterminate (saṁvṛtāvyākṛta) mind associated with the Realm of Form (Rūpadhātu), which is severed by the Path of Seeing and the Path of Cultivation, what are the unsevered causes? The co-existent and associated dharmas (samprayukta-dharma). What are the severed causes? The pervasive latent tendencies (sarvatraga-anuśaya) associated with the Realm of Form, and their corresponding dharmas. When the Knowledge of Dharma related to Cessation (nirodha-dharmajñāna) has arisen, and the Knowledge of Dharma related to the Path (mārga-dharmajñāna) has not yet arisen, regarding the obscured and indeterminate mind associated with the Realm of Form, which is severed by the Path of Seeing and the Path of Cultivation, what are the unsevered causes? The co-existent and associated dharmas. What are the severed causes? The pervasive latent tendencies associated with the Realm of Form, and their corresponding dharmas. If a disciple of the World Honored One, perfect in view, has not yet detached from desire for the Realm of Form, regarding the obscured and indeterminate mind associated with the Realm of Form, which is severed by the Path of Cultivation, what are the unsevered causes? The co-existent and associated dharmas. What are the severed causes? The pervasive latent tendencies associated with the Realm of Form, and their corresponding dharmas. This is called 'unsevered causes, whose entity is unsevered'. 'Unsevered causes, and severed causes, whose entity is severed' refers to, when the Knowledge of Dharma related to Suffering (duḥkha-dharmajñāna) has arisen, and the Knowledge of Dharma related to Origination (samudaya-dharmajñāna) has not yet arisen, regarding the obscured and indeterminate mind associated with the Realm of Form, which is severed by seeing suffering. What are the severed causes? The co-existent and associated dharmas. What are the unsevered causes? The pervasive latent tendencies associated with the Realm of Form, which are severed by seeing origination, and their corresponding dharmas. Regarding the unobscured and indeterminate (asaṁvṛtāvyākṛta) mind associated with the Realm of Form, if its entity is unsevered, is it an unsevered cause? Yes. Supposing it is an unsevered cause, is its entity unsevered? Yes. Treatise on the Aggregate of Consciousness of the Sarvastivada School, Volume 4 Treatise on the Aggregate of Consciousness of the Abhidharma, Volume 5 Composed by Arhat Devasarman Translated under Imperial Order by the Tripitaka Master Xuanzang Section 2 of the Aggregate of Conditions, Chapter 3 There are ten types of mind, namely, wholesome mind, unwholesome mind, obscured and indeterminate mind, and unobscured and indeterminate mind associated with the Realm of Desire (kāmadhātu); wholesome mind, obscured and indeterminate mind, and unobscured and indeterminate mind associated with the Realm of Form (Rūpadhātu); wholesome mind, obscured and indeterminate mind, and unobscured and indeterminate mind associated with the Formless Realm (arūpadhātu)? Regarding the wholesome mind associated with the Realm of Desire, if... --------------------------------------------------------------------------------
Chinese
体已断，已断为因耶？设已断为因，其体已断耶？乃至无色界系无覆无记心，若体已断，已断为因耶？设已断为因，其体已断耶？诸欲界系善心，若体已断，已断为因耶？曰：如是。设已断为因，其体已断耶？曰：如是。诸不善心，若体已断，已断为因耶？或体已断，已断为因；或体已断，已断为因及未断为因。其体已断已断为因者，谓未离欲界贪，集智已生、灭智未生，见苦集所断不善心；灭智已生、道智未生，见苦集灭所断不善心。若见圆满世尊弟子，未离欲界贪，见所断不善心；已离欲界贪，未离色界贪诸不善心；已离色界贪，未离无色界贪诸不善心、已离无色界贪诸不善心，是名体已断已断为因。其体已断，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。是名体已断，已断为因及未断为因。设已断为因，其体已断耶？或已断为因其体已断，或已断为因及未断为因其体已断，或已断为因及未断为因其体未断。已断为因其体已断者，谓未离欲界贪，集智已生、灭智未生，见苦集所断诸不善心；灭智已生、道智未生，见苦集灭所断诸不善心。若见圆满世尊弟子，未离欲界贪，见所断诸不善心 ；已离欲界贪，未离色界贪诸不善心；已离色界贪，未离无色界贪诸不善心、已离无色界贪诸不善心，是名已断为因其体已断。已断为因及未断为因其体已断者，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。是名已断为因及未断为因其体已断。已断为因及未断为因其体未断者，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，是名已断为因及未断为因其体未断。诸欲界系有覆无记心，若体已断，已断为因耶？或体已断已断为因，或体已断已断为因及未断为因。其体已断已断为因者，谓未离欲界贪，集智已生、灭智未生，诸欲界 现代汉语译本： 已离欲界贪（指对欲界事物的贪恋），但未离嗔恚等不善心；已离嗔恚等不善心，但未离无贪等不善心；已离无贪等不善心，这称为已断为因，其本体已断。已断为因及未断为因，其本体已断的情况是：未离欲界贪时，生起了苦智，但集智尚未生起，这是指见苦所断的各种不善心。 什么是已断因？是指与这些不善心同时生起的相应法等。什么是未断因？是指欲界系中见集所断的遍行随眠（烦恼的潜在状态）以及与它们相应的法等。这称为已断为因及未断为因，其本体已断。 已断为因及未断为因，其本体未断的情况是：未离欲界贪时，生起了苦智，但集智尚未生起，这是指见集、见灭、见道以及修所断的各种不善心。什么是未断因？是指与这些不善心同时生起的相应法等。什么是已断因？是指欲界系中见苦所断的遍行随眠以及与它们相应的法等。 集智已生起，但灭智尚未生起，这是指见灭、见道以及修所断的各种不善心。什么是未断因？是指与这些不善心同时生起的相应法等。什么是已断因？是指欲界系中的遍行随眠以及与它们相应的法等。 灭智已生起，但道智尚未生起，这是指见道以及修所断的各种不善心。什么是未断因？是指与这些不善心同时生起的相应法等。什么是已断因？是指欲界系中的遍行随眠以及与它们相应的法等。 如果见到了圆满的世尊弟子，但尚未离欲界贪，这是指修所断的各种不善心。什么是未断因？是指与这些不善心同时生起的相应法等。什么是已断因？是指欲界系中的遍行随眠以及与它们相应的法等。这称为已断为因及未断为因，其本体未断。 对于欲界系的有覆无记心（指既非善也非恶，但被无明覆盖的心），如果其本体已断，那么是已断为因吗？或者其本体已断，是已断为因；或者其本体已断，是已断为因及未断为因。其本体已断，是已断为因的情况是：未离欲界贪时，集智已生起，但灭智尚未生起，这是指欲界