Chinese
？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。何等已断因？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。是名已断为因及未断为因其体未断。诸色界系无覆无记心，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。诸无色界系善心，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。诸无色界系有覆无记心，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，谓集类智已生、灭类智未生，诸无色界系见苦集所断有覆无记心；灭类智已生、道类智未生，诸无色界系见苦集灭所断无覆无记心。若见圆满世尊弟子，未离无色界贪，诸无色界系见所断有覆无记心；已离无色界贪，诸无色界系有覆无记心。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 现代汉语译本 ？什么是已断为因的俱有相应等法？是指**系（Bhava，有）遍行随眠（Anusaya，潜在的烦恼）以及与它们相应的法。灭类智（Nirodha-jñāna-kṣānti，灭尽智）已生起，道类智（Mārga-jñāna-kṣānti，道智）未生起时，那些**系见道（Darśana-mārga，见道）和修道（Bhāvanā-mārga，修道）所断的有覆无记心（Sāsrava-avyākṛta，有烦恼的无记心）。什么是已断因？是指与此俱有的相应等法。什么是已断因？是指**系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，尚未脱离**贪（Bhava-rāga，对存在的贪欲），那么，那些**系修道所断的有覆无记心。什么属于未断因？是指与此俱有的相应等法。什么属于已断因？是指**系遍行随眠以及与它们相应的法。这被称为已断为因，而其自体尚未断除。 那些**系无覆无记心（Anāsrava-avyākṛta，无烦恼的无记心），如果自体已经断除，那么它们是已断为因吗？回答：是的。如果已断为因，那么其自体已经断除吗？回答：是的。那些无**系（Abhava，非有）善心，如果自体已经断除，那么它们是已断为因吗？回答：是的。如果已断为因，那么其自体已经断除吗？回答：是的。那些无**系有覆无记心，如果自体已经断除，那么它们是已断为因吗？或者自体已断是已断为因，或者自体已断是已断为因以及未断为因。自体已断是已断为因的情况，是指集类智（Samudaya-jñāna-kṣānti，集智）已生起，灭类智未生起时，那些无**系见苦（Dukkha，苦）和见集（Samudaya，集）所断的有覆无记心；灭类智已生起，道类智未生起时，那些无**系见苦、见集、见灭（Nirodha，灭）所断的无覆无记心。如果一位见地圆满的世尊弟子，尚未脱离无**贪，那么，那些无**系见所断的有覆无记心；已经脱离无**贪，那么，那些无**系有覆无记心。这被称为自体已断是已断为因。自体已断是已断为因以及未断为因的情况，是指苦类智（Dukkha-jñāna-kṣānti，苦智）已生起，集类智未生起时，那些无**系见苦所断的有覆无记心。什么是已断因？是指与此俱有的相应等法。什么是未断因？是指无**系见集
English
English version What are the co-existent and associated dharmas that have 'already been severed' as their cause? They are the Bhava (existence)-related pervasive Anusayas (latent defilements) and their associated dharmas. When Nirodha-jñāna-kṣānti (knowledge of cessation) has arisen, and Mārga-jñāna-kṣānti (knowledge of the path) has not yet arisen, those Bhava-related minds that are obscured and indeterminate, severed by Darśana-mārga (path of seeing) and Bhāvanā-mārga (path of cultivation). What is the cause that has already been severed? It refers to the co-existent and associated dharmas. What is the cause that has already been severed? It refers to the Bhava-related pervasive Anusayas and their associated dharmas. If a disciple of the Blessed One is perfect in view, but has not yet detached from Bhava-rāga (craving for existence), then those Bhava-related obscured and indeterminate minds severed by Bhāvanā-mārga. What belongs to the cause that has not yet been severed? It refers to the co-existent and associated dharmas. What belongs to the cause that has already been severed? It refers to the Bhava-related pervasive Anusayas and their associated dharmas. This is called 'already severed' as the cause, while its own nature has not yet been severed. Those Abhava (non-existence)-related minds that are unobscured and indeterminate, if their own nature has already been severed, are they 'already severed' as the cause? Answer: Yes. If 'already severed' as the cause, then has its own nature already been severed? Answer: Yes. Those Abhava-related wholesome minds, if their own nature has already been severed, are they 'already severed' as the cause? Answer: Yes. If 'already severed' as the cause, then has its own nature already been severed? Answer: Yes. Those Abhava-related obscured and indeterminate minds, if their own nature has already been severed, are they 'already severed' as the cause? Or, its own nature has been severed and is 'already severed' as the cause, or its own nature has been severed and is 'already severed' as the cause and 'not yet severed' as the cause. The case where its own nature has been severed and is 'already severed' as the cause refers to when Samudaya-jñāna-kṣānti (knowledge of the origin) has arisen, and Nirodha-jñāna-kṣānti has not yet arisen, those Abhava-related obscured and indeterminate minds severed by seeing Dukkha (suffering) and seeing Samudaya; when Nirodha-jñāna-kṣānti has arisen, and Mārga-jñāna-kṣānti has not yet arisen, those Abhava-related unobscured and indeterminate minds severed by seeing Dukkha, seeing Samudaya, and seeing Nirodha. If a disciple of the Blessed One is perfect in view, but has not yet detached from Abhava-rāga, then those Abhava-related obscured and indeterminate minds severed by seeing; having already detached from Abhava-rāga, then those Abhava-related obscured minds. This is called its own nature has been severed and is 'already severed' as the cause. The case where its own nature has been severed and is 'already severed' as the cause and 'not yet severed' as the cause refers to when Dukkha-jñāna-kṣānti (knowledge of suffering) has arisen, and Samudaya-jñāna-kṣānti has not yet arisen, those Abhava-related obscured and indeterminate minds severed by seeing Dukkha. What is the cause that has already been severed? It refers to the co-existent and associated dharmas. What is the cause that has not yet been severed? It refers to Abhava-related seeing Samudaya. --------------------------------------------------------------------------------
Chinese
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，谓集类智已生、灭类智未生，诸无色界系见苦集所断有覆无记心；灭类智已生、道类智未生，诸无色界系见苦集灭所断有覆无记心。若见圆满世尊弟子，未离无色界贪，诸无色界系见所断有覆无记心；已离无色界贪，诸无色界系有覆无记心。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。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？谓无俱有相应等法。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 现代汉语译本： 所断的遍行随眠（Sarva-gāmin anusaya，随一切道而行的烦恼）以及与它们相应的法，这被称为本体已经断除，已断为因，以及未断为因。假设以已断为因，那么它的本体已经断除了吗？或者说，已断为因，它的本体也已断除；或者说，已断为因以及未断为因，它的本体已经断除；或者说，已断为因以及未断为因，它的本体尚未断除。 已断为因，其本体已断的情况是：当集类智（Samudaya-anvaya-jñāna，观察集谛的智慧）已经生起，而灭类智（Nirodha-anvaya-jñāna，观察灭谛的智慧）尚未生起时，那些与无色界（Arūpadhātu）相应的，见苦谛和集谛所断的有覆无记心（Sāvaraṇa-avyākṛta-citta，有烦恼覆盖的无记心）；当灭类智已经生起，而道类智（Mārga-anvaya-jñāna，观察道谛的智慧）尚未生起时，那些与无色界相应的，见苦谛、集谛和灭谛所断的有覆无记心。如果一位见地圆满的世尊弟子，尚未断离对无色界的贪欲，那么那些与无色界相应的，见所断的有覆无记心；如果已经断离对无色界的贪欲，那么那些与无色界相应的有覆无记心。这被称为已断为因，其本体已断。 已断为因以及未断为因，其本体已断的情况是：当苦类智（Dukkha-anvaya-jñāna，观察苦谛的智慧）已经生起，而集类智尚未生起时，那些与无色界相应的，见苦谛所断的有覆无记心。什么是已断的因？就是与此俱有的相应等法。什么是未断的因？就是与无色界相应的，见集谛所断的遍行随眠以及与它们相应的法。这被称为已断为因以及未断为因，其本体已断。 已断为因以及未断为因，其本体未断的情况是：当苦类智已经生起，而集类智尚未生起时，那些与无色界相应的，见集谛、灭谛、道谛以及修所断的有覆无记心。什么是未断的因？就是与此俱有的相应等法。什么是已断的因？就是与无色界相应的，见苦谛所断的遍行随眠以及与它们相应的法。当集类智已经生起，而灭类智尚未生起时，那些与无色界相应的，见灭谛、道谛以及修所断的有覆无记心。什么是未断的因？就是与此俱有的相应等法。什么是已断的因？就是与无色界相应的遍行随眠以及与它们相应的法。当灭类智已经生起，而道类智尚未生起时，那些与无色界相应的，见道谛、修所断的有覆无记心。什么是未断的因？就是与此俱有的相应等法。
English
English version: The pervasive latent tendencies (Sarva-gāmin anusaya) that are severed, and the associated dharmas (phenomena). This is called the entity already severed, with 'already severed' as the cause, and 'not yet severed' as the cause. Supposing 'already severed' is the cause, is its entity already severed? Or is it that 'already severed' is the cause, and its entity is already severed; or 'already severed' and 'not yet severed' are the cause, and its entity is already severed; or 'already severed' and 'not yet severed' are the cause, and its entity is not yet severed. When 'already severed' is the cause, and its entity is already severed: this refers to when the knowledge of the category of arising (Samudaya-anvaya-jñāna) has arisen, but the knowledge of the category of cessation (Nirodha-anvaya-jñāna) has not yet arisen, all the obscured and indeterminate minds (Sāvaraṇa-avyākṛta-citta) associated with the Formless Realm (Arūpadhātu), severed by seeing suffering and arising; when the knowledge of the category of cessation has arisen, but the knowledge of the category of the path (Mārga-anvaya-jñāna) has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing suffering, arising, and cessation. If a disciple of the World-Honored One with complete view has not yet departed from the desire for the Formless Realm, then all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing; if they have already departed from the desire for the Formless Realm, then all the obscured and indeterminate minds associated with the Formless Realm. This is called 'already severed' as the cause, and its entity is already severed. When 'already severed' and 'not yet severed' are the cause, and its entity is already severed: this refers to when the knowledge of the category of suffering (Dukkha-anvaya-jñāna) has arisen, but the knowledge of the category of arising has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing suffering. What is the 'already severed' cause? It is the co-existent associated dharmas. What is the 'not yet severed' cause? It is the pervasive latent tendencies associated with the Formless Realm, severed by seeing arising, and the associated dharmas. This is called 'already severed' and 'not yet severed' as the cause, and its entity is already severed. When 'already severed' and 'not yet severed' are the cause, and its entity is not yet severed: this refers to when the knowledge of the category of suffering has arisen, but the knowledge of the category of arising has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing arising, cessation, the path, and cultivation. What is the 'not yet severed' cause? It is the co-existent associated dharmas. What is the 'already severed' cause? It is the pervasive latent tendencies associated with the Formless Realm, severed by seeing suffering, and the associated dharmas. When the knowledge of the category of arising has arisen, but the knowledge of the category of cessation has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing cessation, the path, and cultivation. What is the 'not yet severed' cause? It is the co-existent associated dharmas. What is the 'already severed' cause? It is the pervasive latent tendencies associated with the Formless Realm, and the associated dharmas. When the knowledge of the category of cessation has arisen, but the knowledge of the category of the path has not yet arisen, all the obscured and indeterminate minds associated with the Formless Realm, severed by seeing the path and cultivation. What is the 'not yet severed' cause? It is the co-existent associated dharmas. --------------------------------------------------------------------------------