English
English version The severed latent tendencies (Sleeper/Latent tendencies: potential forms of afflictions), etc., are capable of producing such resultant minds (Resultant minds: minds that are the result of karma). When the knowledge of origination (Knowledge of origination: wisdom that understands the origin of suffering) has arisen and the knowledge of cessation (Knowledge of cessation: wisdom that understands the cessation of suffering) has not yet arisen, the resultant minds are produced by the latent tendencies severed by seeing suffering and seeing origination. What are the unsevered causes? These refer to the co-existent, associated, and other such phenomena. What are the severed causes? These refer to the latent tendencies severed by seeing suffering and seeing origination, etc., which are capable of producing such resultant minds. When the knowledge of cessation has arisen and the knowledge of the path (Knowledge of the path: wisdom that understands the path to the cessation of suffering) has not yet arisen, the resultant minds are produced by the latent tendencies severed by seeing suffering, seeing origination, and seeing cessation. What are the unsevered causes? These refer to the co-existent, associated, and other such phenomena. What are the severed causes? These refer to the latent tendencies severed by seeing suffering, seeing origination, and seeing cessation, etc., which are capable of producing such resultant minds. If one sees a fully accomplished disciple of the World Honored One who has not yet departed from desire realm (Desire realm: a level in Buddhist cosmology, characterized by strong desires) attachment, the resultant minds are produced by the latent tendencies severed by views. What are the unsevered causes? These refer to the co-existent, associated, and other such phenomena. What are the severed causes? These refer to the latent tendencies severed by views, etc., which are capable of producing such resultant minds. This is called 'severed as a cause' and 'unsevered as a cause,' but its essence has not yet been severed. Various wholesome minds of the form realm (Form realm: a level in Buddhist cosmology, higher than the desire realm, whose inhabitants do not have strong desires), if their essence has been severed, are they 'severed as a cause'? Answer: Yes. Supposing it is 'severed as a cause,' has its essence been severed? Answer: Yes. Various obscured-unspecified minds (Obscured-unspecified minds: minds that are neither good nor bad, but are covered by afflictions) of the form realm, if their essence has been severed, are they 'severed as a cause'? Either their essence has been severed and is 'severed as a cause,' or their essence has been severed and is 'severed as a cause' and 'unsevered as a cause.' The case where their essence has been severed and is 'severed as a cause' refers to when one has not yet departed from form realm attachment, the knowledge of origination-category (Knowledge of origination-category: understanding of the origin of a specific type of suffering) has arisen, and the knowledge of cessation-category (Knowledge of cessation-category: understanding of the cessation of a specific type of suffering) has not yet arisen, the obscured-unspecified minds of the form realm severed by seeing suffering and seeing origination; when the knowledge of cessation-category has arisen and the knowledge of path-category (Knowledge of path-category: understanding of the path to the cessation of a specific type of suffering) has not yet arisen, the obscured-unspecified minds of the form realm severed by seeing suffering, seeing origination, and seeing cessation. If one sees a fully accomplished disciple of the World Honored One who has not yet departed from form realm attachment, the obscured-unspecified minds of the form realm severed by views; having departed from form realm attachment but not yet departed from formless realm (Formless realm: a level in Buddhist cosmology, higher than the form realm, whose inhabitants do not have material form) attachment, the obscured-unspecified minds of the form realm; having departed from formless realm attachment, the obscured-unspecified minds of the form realm. This is called 'essence severed and severed as a cause.' The case where their essence has been severed and is 'severed as a cause' and 'unsevered as a cause' refers to when one has not yet departed from form realm attachment, the knowledge of suffering-category (Knowledge of suffering-category: understanding of a specific type of suffering) has arisen, and the knowledge of origination-category has not yet arisen, various --------------------------------------------------------------------------------
Chinese
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？谓色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，谓未离色界贪，集类智已生、灭类智未生，诸色界系见苦集所断有覆无记心。灭类智已生、道类智未生，诸色界系见苦集灭所断有覆无记心。若见圆满世尊弟子，未离色界贪，诸色界系见所断有覆无记心；已离色界贪，未离无色界贪，诸色界系有覆无记心；已离无色界贪，诸色界系有覆无记心，是名已断为因其体已断。已断为因及未断为因其体已断者，谓未离色界贪，苦类智已生、集类智未生，诸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？谓色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 现代汉语译本： 系属于见苦所断的有覆无记心，哪些是已经断除的因？是指与此心俱有的相应等法。哪些是尚未断除的因？是指系属于见集所断的遍行随眠（Anusaya，潜在的烦恼）以及与它们相应的法，这被称为体已断，已断为因，以及未断为因。假设已断为因，它的本体已经断除了吗？或者已断为因，它的本体已经断除；或者已断为因及未断为因，它的本体已经断除；或者已断为因及未断为因，它的本体尚未断除。 已断为因，其体已断的情况是：未离贪欲者，生起了集类智（Samudaya-dharma-jnana），但尚未生起灭类智（Nirodha-dharma-jnana），这些属于系缚于见苦和见集所断的有覆无记心。生起了灭类智，但尚未生起道类智（Marga-dharma-jnana），这些属于系缚于见苦、见集和见灭所断的有覆无记心。如果见地圆满的世尊弟子，尚未离贪欲，这些属于系缚于见所断的有覆无记心；已经离贪欲，但尚未离无贪（Araga，无贪），这些属于系缚的有覆无记心；已经离无贪，这些属于系缚的有覆无记心，这被称为已断为因，其体已断。 已断为因及未断为因，其体已断的情况是：未离贪欲者，生起了苦类智（Dukkha-dharma-jnana），但尚未生起集类智，这些属于系缚于见苦所断的有覆无记心。哪些是已经断除的因？是指与此心俱有的相应等法。哪些是尚未断除的因？是指系缚于见集所断的遍行随眠以及与它们相应的法，这被称为已断为因及未断为因，其体已断。 已断为因及未断为因，其体未断的情况是：未离贪欲者，生起了苦类智，但尚未生起集类智，这些属于系缚于见集、见灭、见道以及修所断的有覆无记心。哪些是尚未断除的因？是指与此心俱有的相应等法。哪些是已经断除的因？是指系缚于见苦所断的遍行随眠以及与它们相应的法。生起了集类智，但尚未生起灭类智，这些属于系缚于见灭、见道和修所断的有覆无记心。哪些是尚未断除的因？
English
English version: The obscured and indeterminate mind associated with what is abandoned by seeing suffering: What are the causes that have already been abandoned? These are the co-existent, corresponding dharmas, and so on. What are the causes that have not yet been abandoned? These are the pervasive latent tendencies (Anusaya, underlying defilements) associated with what is abandoned by seeing origination, and the corresponding dharmas, and so on. This is called the entity already abandoned, with causes already abandoned and causes not yet abandoned. Supposing the cause is already abandoned, is its entity already abandoned? Either the cause is already abandoned and its entity is already abandoned, or the cause is already abandoned and not yet abandoned and its entity is already abandoned, or the cause is already abandoned and not yet abandoned and its entity is not yet abandoned. The case where the cause is already abandoned and its entity is already abandoned is: For those who have not departed from desire, the knowledge of the dharma of origination (Samudaya-dharma-jnana) has arisen, but the knowledge of the dharma of cessation (Nirodha-dharma-jnana) has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing suffering and seeing origination. The knowledge of the dharma of cessation has arisen, but the knowledge of the dharma of the path (Marga-dharma-jnana) has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing suffering, seeing origination, and seeing cessation. If a disciple of the World-Honored One has complete vision, but has not departed from desire, these belong to the obscured and indeterminate mind associated with what is abandoned by seeing; having departed from desire, but not yet departed from non-desire (Araga, non-attachment), these belong to the obscured and indeterminate mind associated with attachment; having departed from non-desire, these belong to the obscured and indeterminate mind associated with attachment. This is called the cause already abandoned, and its entity already abandoned. The case where the cause is already abandoned and not yet abandoned, and its entity is already abandoned is: For those who have not departed from desire, the knowledge of the dharma of suffering (Dukkha-dharma-jnana) has arisen, but the knowledge of the dharma of origination has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing suffering. What are the causes that have already been abandoned? These are the co-existent, corresponding dharmas, and so on. What are the causes that have not yet been abandoned? These are the pervasive latent tendencies associated with what is abandoned by seeing origination, and the corresponding dharmas, and so on. This is called the cause already abandoned and not yet abandoned, and its entity already abandoned. The case where the cause is already abandoned and not yet abandoned, and its entity is not yet abandoned is: For those who have not departed from desire, the knowledge of the dharma of suffering has arisen, but the knowledge of the dharma of origination has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing origination, seeing cessation, seeing the path, and what is abandoned by cultivation. What are the causes that have not yet been abandoned? These are the co-existent, corresponding dharmas, and so on. What are the causes that have already been abandoned? These are the pervasive latent tendencies associated with what is abandoned by seeing suffering, and the corresponding dharmas, and so on. The knowledge of the dharma of origination has arisen, but the knowledge of the dharma of cessation has not yet arisen; these belong to the obscured and indeterminate mind associated with what is abandoned by seeing cessation, seeing the path, and what is abandoned by cultivation. What are the causes that have not yet been abandoned? --------------------------------------------------------------------------------