Chinese
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。是名已断为因及未断为因其体未断。诸无色界系无覆无记心，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。 有十五心，谓欲界系有五心、色界系有五心、无色界系有五心。如是十五心，或过去或未来或现在。云何欲界系有五心？谓欲界系见苦所断心、见集灭道修所断心。如欲界系，色界系、无色界系亦尔。于过去欲界系见苦所断心，所有随眠，彼于此心若所随增亦为因耶？设为因者亦随增耶？乃至于过去无色界系修所断心，所有随眠，彼于此心若所随增亦为因耶？设为因者亦随增耶？ 于过去欲界系见苦所断心，所有随眠，彼于此心若所随增亦为因耶？或能为因非所随增，或所随增不能为因，或能为因亦所随增，或不能为因亦非所随增。且能为因非所随增者，谓诸随眠在此心前同类遍行，即彼随眠若不缘此、设缘已断，及此相应随眠已断。是所随增不能为因者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。亦能为因亦所随增者，谓诸随眠在此心前同类遍行，即彼 现代汉语译本 应断之法，哪些是已断之因？是指没有**系（Bhava-samyojana，有结）的遍行随眠（Sarva-traga-anusaya，一切处随眠）以及与它们相应的法。如果见到圆满世尊的弟子，还没有断除对无**（Bhava，有）的贪欲，那么这些无**系的修所断有覆无记心（Bhavasamyojanikasya bhavopaklesasya nirvedhabhagiyah cittasya avyaktasya）的未断之因是什么？是指与此心俱有的相应法。已断之因是什么？是指无**系的遍行随眠以及与它们相应的法。这被称为已断为因和未断为因，但其体性尚未断除。 对于无**系的无覆无记心，如果其体性已经断除，那么它是否是已断为因呢？回答：是的。如果它是已断为因，那么其体性是否已经断除呢？回答：是的。 有十五种心，即欲界系（Kama-dhatu，欲界）有五种心，**系（Rupa-dhatu，色界）有五种心，无**系（Arupa-dhatu，无色界）有五种心。这十五种心，可以是过去、未来或现在的。什么是欲界系的五种心？是指欲界系见苦所断心（Dukkha-dassana-pahattabba-citta，见苦所断心）、见集所断心（Samudaya-dassana-pahattabba-citta，见集所断心）、见灭所断心（Nirodha-dassana-pahattabba-citta，见灭所断心）、见道所断心（Magga-dassana-pahattabba-citta，见道所断心）和修所断心（Bhavana-pahattabba-citta，修所断心）。如同欲界系一样，**系和无**系也是如此。对于过去欲界系见苦所断心中所有的随眠，它们对于此心，如果是随增的，是否也是因呢？如果作为因，是否也是随增的呢？乃至对于过去无**系修所断心中所有的随眠，它们对于此心，如果是随增的，是否也是因呢？如果作为因，是否也是随增的呢？ 对于过去欲界系见苦所断心中所有的随眠，它们对于此心，如果是随增的，是否也是因呢？或者能作为因但不是随增的，或者随增但不能作为因，或者既能作为因也是随增的，或者既不能作为因也不是随增的。能作为因但不是随增的，是指那些随眠在此心之前是同类遍行的，即使那些随眠不缘此心，或者即使缘了但已经断除，以及与此心相应的随眠已经断除。随增但不能作为因的，是指那些随眠在此心之后是同类遍行的，即使那些随眠缘此心但尚未断除。既能作为因也是随增的，是指那些随眠在此心之前是同类遍行的，即彼
English
English version What are the causes of what should be abandoned that have already been abandoned? They are the Bhava-samyojanas (fetters of existence) and Sarva-traga-anusayas (all-pervading latent tendencies) that are associated with them. If a disciple of the perfectly enlightened World-Honored One has not yet abandoned greed for Bhava (existence), what are the unabandoned causes of the Bhavasamyojanikasya bhavopaklesasya nirvedhabhagiyah cittasya avyaktasya (unspecified mind associated with the fetters of existence, related to defilements and leading to detachment) that are abandoned through cultivation? They are the co-existent associated dharmas. What are the abandoned causes? They are the Bhava-samyojanas and Sarva-traga-anusayas that are associated with them. This is called 'abandoned as a cause' and 'unabandoned as a cause,' but its nature is not yet abandoned. Regarding the Avyakta (unspecified) mind associated with the Bhava-samyojanas, if its nature has already been abandoned, is it an 'abandoned as a cause'? Answer: Yes. If it is an 'abandoned as a cause,' has its nature already been abandoned? Answer: Yes. There are fifteen types of minds: five minds associated with the Kama-dhatu (desire realm), five minds associated with the Rupa-dhatu (form realm), and five minds associated with the Arupa-dhatu (formless realm). These fifteen minds can be past, future, or present. What are the five minds associated with the Kama-dhatu? They are the Dukkha-dassana-pahattabba-citta (mind abandoned by seeing suffering), Samudaya-dassana-pahattabba-citta (mind abandoned by seeing origin), Nirodha-dassana-pahattabba-citta (mind abandoned by seeing cessation), Magga-dassana-pahattabba-citta (mind abandoned by seeing the path), and Bhavana-pahattabba-citta (mind abandoned by cultivation). Just like the Kama-dhatu, so are the Rupa-dhatu and Arupa-dhatu. Regarding all the Anusayas (latent tendencies) in the past Dukkha-dassana-pahattabba-citta associated with the Kama-dhatu, if they are increasing with this mind, are they also a cause? If they are a cause, are they also increasing? And so on, up to all the Anusayas in the past Bhavana-pahattabba-citta associated with the Arupa-dhatu, if they are increasing with this mind, are they also a cause? If they are a cause, are they also increasing? Regarding all the Anusayas in the past Dukkha-dassana-pahattabba-citta associated with the Kama-dhatu, if they are increasing with this mind, are they also a cause? Or can they be a cause but not increasing, or increasing but not able to be a cause, or able to be a cause and also increasing, or not able to be a cause and also not increasing. 'Able to be a cause but not increasing' refers to those Anusayas that are of the same type and all-pervading before this mind, even if those Anusayas do not condition this mind, or even if they have conditioned it but have already been abandoned, and the Anusayas associated with this mind have already been abandoned. 'Increasing but not able to be a cause' refers to those Anusayas that are of the same type and all-pervading after this mind, even if those Anusayas condition this mind but have not yet been abandoned. 'Able to be a cause and also increasing' refers to those Anusayas that are of the same type and all-pervading before this mind, that is --------------------------------------------------------------------------------
Chinese
随眠缘此未断，及此相应随眠未断。不能为因非所随增者，谓诸随眠在此心后同类遍行，即彼随眠若不缘此、设缘已断、若所余缘、若他随眠、若不同界遍行随眠。如过去欲界系见苦所断心，未来欲界系见苦所断心亦尔。于现在欲界系见苦所断心，所有随眠，彼于此心，若所随增亦为因耶？或能为因非所随增，或所随增不能为因，或能为因亦所随增，或不能为因亦非所随增。且能为因非所随增者，谓诸随眠在此心前同类遍行，即彼随眠若不缘此、设缘已断。是所随增不能为因者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。亦能为因亦所随增者，谓诸随眠在此心前同类遍行，即彼随眠缘此未断，及此相应所有随眠。不能为因非所随增者，谓诸随眠在此心后同类遍行，即彼随眠若不缘此、设缘已断、若所余缘、若他随眠、若不同界遍行随眠。如见苦所断心，见集灭道及修所断染污心亦尔。于过去欲界系修所断不染污心，所有随眠，彼于此心，若所随增亦为因耶？谓除随眠所感异熟，余过去欲界系修所断不染污心，所有随眠，彼于此心若所随增即不为因。若于此心能为因者，即非随眠亦不随增。于随眠所感异熟心，或能为因非所随增，或所随增不能为因，或能为因亦所随增，或不能为因亦非所随增。且能为因非所随增 现代汉语译本 随眠（烦恼）因此（指此心）未断，以及与此（心）相应的随眠未断，不能作为因，也不是此心所随顺增长的，是指那些随眠在此心之后，属于同类且普遍运行的，即那些随眠如果不缘于此心，或者即使缘于此心但已经断除，或者缘于其他的所缘，或者其他的随眠，或者不同界的普遍运行的随眠。例如，过去的欲界系见苦所断的心，未来的欲界系见苦所断的心也是如此。 对于现在的欲界系见苦所断的心，所有的随眠，它们对于此心，如果是此心所随顺增长的，也作为因吗？或者能作为因但不是此心所随顺增长的，或者此心所随顺增长的但不能作为因，或者能作为因也是此心所随顺增长的，或者不能作为因也不是此心所随顺增长的。 首先，能作为因但不是此心所随顺增长的，是指那些随眠在此心之前，属于同类且普遍运行的，即那些随眠如果不缘于此心，或者即使缘于此心但已经断除。是此心所随顺增长的但不能作为因的，是指那些随眠在此心之后，属于同类且普遍运行的，即那些随眠缘于此心但未断除。 既能作为因也是此心所随顺增长的，是指那些随眠在此心之前，属于同类且普遍运行的，即那些随眠缘于此心且未断除，以及与此（心）相应的所有的随眠。不能作为因也不是此心所随顺增长的，是指那些随眠在此心之后，属于同类且普遍运行的，即那些随眠如果不缘于此心，或者即使缘于此心但已经断除，或者缘于其他的所缘，或者其他的随眠，或者不同界的普遍运行的随眠。如同见苦所断的心，见集、灭、道以及修所断的染污心也是如此。 对于过去的欲界系修所断的不染污心，所有的随眠，它们对于此心，如果是此心所随顺增长的，也作为因吗？是指除了随眠所感得的异熟果报之外，其余的过去的欲界系修所断的不染污心，所有的随眠，它们对于此心，如果是此心所随顺增长的，就不作为因。如果对于此心能作为因的，就不是随眠，也不是此心所随顺增长的。 对于随眠所感得的异熟果报心，或者能作为因但不是此心所随顺增长的，或者此心所随顺增长的但不能作为因，或者能作为因也是此心所随顺增长的，或者不能作为因也不是此心所随顺增长的。 首先，能作为因但不是此心所随顺增长的
English
English version The anusayas (latent tendencies/defilements) that are not severed because of this (referring to this mind), and the anusayas corresponding to this (mind) that are not severed, which cannot be a cause and are not increased along with this, refer to those anusayas that, after this mind, are of the same kind and universally operating; that is, those anusayas that do not cognize this, or even if they cognize this but have been severed, or cognize other objects, or other anusayas, or universally operating anusayas of different realms. For example, the past desire-realm mind severed by seeing suffering, the future desire-realm mind severed by seeing suffering is also like that. Regarding the present desire-realm mind severed by seeing suffering, all the anusayas, are they also a cause for this mind if they are increased along with this mind? Or can they be a cause but are not increased along with this, or are increased along with this but cannot be a cause, or can be a cause and are also increased along with this, or cannot be a cause and are not increased along with this. Firstly, those that can be a cause but are not increased along with this refer to those anusayas that, before this mind, are of the same kind and universally operating; that is, those anusayas that do not cognize this, or even if they cognize this but have been severed. Those that are increased along with this but cannot be a cause refer to those anusayas that, after this mind, are of the same kind and universally operating; that is, those anusayas that cognize this but have not been severed. Those that can be a cause and are also increased along with this refer to those anusayas that, before this mind, are of the same kind and universally operating; that is, those anusayas that cognize this and have not been severed, and all the anusayas corresponding to this (mind). Those that cannot be a cause and are not increased along with this refer to those anusayas that, after this mind, are of the same kind and universally operating; that is, those anusayas that do not cognize this, or even if they cognize this but have been severed, or cognize other objects, or other anusayas, or universally operating anusayas of different realms. Just like the mind severed by seeing suffering, the minds severed by seeing origination, cessation, path, and the defiled minds severed by cultivation are also like that. Regarding the past desire-realm mind severed by cultivation that is unpolluted, all the anusayas, are they also a cause for this mind if they are increased along with this mind? It refers to the remaining past desire-realm minds severed by cultivation that are unpolluted, except for the vipaka (result/ripening) felt by the anusayas; all the anusayas, if they are increased along with this mind, then they are not a cause. If they can be a cause for this mind, then they are not anusayas, nor are they increased along with this mind. Regarding the mind that is the vipaka (result/ripening) felt by the anusayas, either it can be a cause but is not increased along with this, or it is increased along with this but cannot be a cause, or it can be a cause and is also increased along with this, or it cannot be a cause and is not increased along with this. Firstly, it can be a cause but is not increased along with this --------------------------------------------------------------------------------
Chinese
者，谓诸随眠为因能感此心异熟，即彼随眠若不缘此、设缘已断。是所随增不能为因者，谓诸随眠不为因感此心异熟，即彼随眠缘此未断。亦能为因亦所随增者，谓诸随眠为因能感此心异熟，即彼随眠缘此未断。不能为因非所随增者，谓诸随眠不为因感此心异熟，即彼随眠若不缘此、设缘已断、若所余缘、若他随眠、若不同界遍行随眠。如过去，未来、现在亦尔。如欲界系，色界系、无色界系亦尔。此中差别有色界系心、无色界系心不应说有随眠异熟。 有十五心，谓欲界系有五心、色界系有五心、无色界系有五心。如是十五心，或过去、或未来、或现在。云何欲界系有五心？谓欲界系见苦所断心、见集灭道修所断心。如欲界系，色界系、无色界系亦尔。于过去欲界系见苦所断心，所有随眠，彼于此心若不随增，亦不为因耶？设不为因，亦不随增耶？乃至于现在无色界系修所断心，所有随眠，彼于此心若不随增，亦不为因耶？设不为因，亦不随增耶？ 于过去欲界系见苦所断心，所有随眠，彼于此心若不随增，亦不为因耶？或不为因非不随增，或不随增非不为因，或不为因亦不随增，或非不为因非不随增。且不为因非不随增者，谓诸随眠在此心后同类遍行，即彼随眠缘此未断。非所随增非不为因者，谓诸 现代汉语译本： ‘者’，指的是那些以随眠（Sui Mian，烦恼的潜在状态）为因，能够感生此心异熟果报的随眠。也就是指那些随眠，如果它们没有缘于此心，或者即使缘于此心但已经被断除。‘是所随增不能为因者’，指的是那些不作为原因来感受此心异熟果报的随眠。也就是指那些随眠，它们缘于此心但尚未被断除。‘亦能为因亦所随增者’，指的是那些作为原因来感受此心异熟果报的随眠，也就是指那些随眠，它们缘于此心且尚未被断除。‘不能为因非所随增者’，指的是那些不作为原因来感受此心异熟果报的随眠，也就是指那些随眠，如果它们没有缘于此心，或者即使缘于此心但已经被断除，或者其他的缘，或者其他的随眠，或者不同界的遍行随眠。如同过去一样，未来、现在也是如此。如同欲界系一样，色界系、无色界系也是如此。这里面的差别在于，对于色界系心、无色界系心，不应该说有随眠的异熟果报。 有十五种心，即欲界系有五种心，色界系有五种心，无色界系有五种心。这十五种心，可以是过去、未来或现在的。什么是欲界系的五种心呢？即欲界系见苦所断的心、见集所断的心、见灭所断的心、见道所断的心、修所断的心。如同欲界系一样，色界系、无色界系也是如此。对于过去欲界系见苦所断的心，所有的随眠，它们对于此心，如果不是随增，也不是原因吗？假设不是原因，也不是随增吗？乃至对于现在无色界系修所断的心，所有的随眠，它们对于此心，如果不是随增，也不是原因吗？假设不是原因，也不是随增吗？ 对于过去欲界系见苦所断的心，所有的随眠，它们对于此心，如果不是随增，也不是原因吗？或者不是原因但不是不随增，或者不是随增但不是不为因，或者不是原因也不是随增，或者不是不为因也不是不随增。暂且说不是原因但不是不随增，指的是那些随眠在此心之后同类遍行，也就是指那些随眠缘于此心但尚未被断除。不是所随增但不是不为因，指的是那些...