English
English version: Accompanying increase. If an Anissita (unattached, referring to what is not bound by the desire realm, form realm, or formless realm) wholesome mind can discern Anissita dharmas, then in this case, the pervasive latent tendencies (Parayanusaya, referring to the underlying inclinations of afflictions) of the formless realm and the latent tendencies to be abandoned by cultivation (Bhavana-pahatabba, referring to afflictions that can only be eliminated through cultivation) are what increase along with it. If it can discern the remaining dharmas, then in this case, the pervasive latent tendencies of the formless realm and the latent tendencies to be abandoned by cultivation are what increase along with it. If an Anissita, obscured and indeterminate mind (Savaranavyakrta, referring to a mind that is covered by afflictions but is neither wholesome nor unwholesome) can discern Anissita dharmas, then in this case, the latent tendencies arising from defiled conditions (Sāsrava-paticcasamuppanna-anusaya, referring to latent tendencies of afflictions arising from defiled conditions) of the formless realm are what increase along with it. If it can discern unconditioned dharmas (Asamskrta-dharma, referring to unconditioned dharmas such as Nirvana), then in this case, the two types of latent tendencies (Dvidha-anusaya, referring to two different types of latent tendencies of afflictions) of the formless realm and the pervasive latent tendencies are what increase along with it. If an Anissita, unobscured and indeterminate mind (Avaranavyakrta, referring to a mind that is not covered by afflictions and is neither wholesome nor unwholesome) can only discern Anissita dharmas, then in this case, the pervasive latent tendencies of the formless realm and the latent tendencies to be abandoned by cultivation are what increase along with it. If a trainee's mind (Saiksa-citta, referring to the mind of someone who is still in training) can discern unconditioned dharmas, then in this case, there are no latent tendencies that increase along with it. If it can discern the remaining dharmas, then in this case, there are also no latent tendencies that increase along with it. Just like the trainee's mind, so too is the mind of one beyond training (Asaiksa-citta, referring to the mind of someone who has completed their training). There are ten types of minds, namely, a wholesome mind of the desire realm, an unwholesome mind, an obscured and indeterminate mind, an unobscured and indeterminate mind, a wholesome mind of the form realm, an obscured and indeterminate mind, an unobscured and indeterminate mind, a wholesome mind of the formless realm, an obscured and indeterminate mind, and an unobscured and indeterminate mind. For a wholesome mind of the desire realm, if the body is not abandoned (Kaya-aprahina, referring to the afflictions of the body not being abandoned), is the object not abandoned (Alambana-aprahina, referring to the afflictions related to the object not being abandoned)? Assuming the object is not abandoned, is the body not abandoned? And so on, up to an unobscured and indeterminate mind of the formless realm, if the body is not abandoned, is the object not abandoned? Assuming the object is not abandoned, is the body not abandoned? For a wholesome mind of the desire realm, if the body is not abandoned, is the object not abandoned? Either the body is not abandoned and the object is not abandoned, or the body is not abandoned and the object is abandoned, or the body is not abandoned and the object is abandoned and the object is not abandoned, or the body is not abandoned and it is impossible to discern whether the object of this mind is abandoned or not abandoned. Those whose body is not abandoned and whose object is not abandoned refer to those bound individuals (Pudgala, referring to individuals). Their wholesome mind of the desire realm is connected to the desire realm, connected to the form realm (Rupa-dhatu, referring to the form realm), connected to the formless realm (Arupa-dhatu, referring to the formless realm), connected to the desire realm and the form realm, connected to the desire realm and the formless realm, connected to the form realm and the formless realm. --------------------------------------------------------------------------------
Chinese
、缘欲界系色界系无色界系。若未离欲界贪，苦智已生、集智未生，诸欲界系善心，缘见集灭道及修所断。集智已生、灭智未生，诸欲界系善心，缘见灭道及修所断。灭智已生、道智未生，诸欲界系善心，缘见道及修所断。若见圆满世尊弟子，未离欲界贪，诸欲界系善心，缘修所断。是名体未断所缘未断。其体未断所缘已断者，谓未离欲界贪，苦智已生、集智未生，诸欲界系善心，缘见苦所断。集智已生、灭智未生，诸欲界系善心，缘见苦集所断。灭智已生、道智未生，诸欲界系善心，缘见苦集灭所断。苦见圆满世尊弟子，未离欲界贪，诸欲界系善心缘见所缘。是名体未断所缘已断。其体未断所缘已断及所缘未断者，谓未离欲界贪，苦智已生、集智未生，诸欲界系善心，缘见苦集灭道及修所断。集智已生、灭智未生，诸欲界系善心，缘见苦集灭道及修所断。灭智已生、道智未生，诸欲界系善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离欲界贪，诸欲界系善心，缘见修所断。是名体未断所缘已断及所缘未断。其体未断不可分别此心所缘已断未断者，谓诸具缚补特伽罗，诸欲界系善心，缘非所断。若未离欲界贪，苦智已生、集智未生，诸欲界系善心，缘非所断。集智已生、灭智未生，诸欲界系善，心缘非所断。灭 现代汉语译本 问：与欲界相关的（缘），是属于‘系’（saṃyojana，结缚）还是‘无系’（asaṃyojana，无结缚）？ 答：如果还没有断除对欲界的贪欲，并且苦智（duḥkha-jñāna，对苦的智慧）已经生起，但集智（samudaya-jñāna，对集（苦之根源）的智慧）尚未生起，那么所有与欲界相关的善心，所缘（ārambaṇa，对象）是见道所断（darśana-heya，通过见道断除的烦恼）的集、灭、道，以及修道所断（bhāvanā-heya，通过修道断除的烦恼）。 如果集智已经生起，但灭智（nirodha-jñāna，对灭（苦之止息）的智慧）尚未生起，那么所有与欲界相关的善心，所缘是见道所断的灭、道，以及修道所断。 如果灭智已经生起，但道智（mārga-jñāna，对道（灭苦之道）的智慧）尚未生起，那么所有与欲界相关的善心，所缘是见道所断的道，以及修道所断。 如果一位见地圆满的世尊弟子，还没有断除对欲界的贪欲，那么所有与欲界相关的善心，所缘是修道所断。 这被称为‘体未断所缘未断’，意思是主体（指有情）的烦恼未断，所缘的烦恼也未断。 主体烦恼未断但所缘烦恼已断的情况是：如果还没有断除对欲界的贪欲，并且苦智已经生起，但集智尚未生起，那么所有与欲界相关的善心，所缘是见道所断的苦。 如果集智已经生起，但灭智尚未生起，那么所有与欲界相关的善心，所缘是见道所断的苦、集。 如果灭智已经生起，但道智尚未生起，那么所有与欲界相关的善心，所缘是见道所断的苦、集、灭。 如果一位苦见圆满的世尊弟子，还没有断除对欲界的贪欲，那么所有与欲界相关的善心，所缘是见道所断。 这被称为‘体未断所缘已断’，意思是主体的烦恼未断，但所缘的烦恼已断。 主体烦恼未断，所缘烦恼已断和未断的情况是：如果还没有断除对欲界的贪欲，并且苦智已经生起，但集智尚未生起，那么所有与欲界相关的善心，所缘是见道所断的苦、集、灭、道，以及修道所断。 如果集智已经生起，但灭智尚未生起，那么所有与欲界相关的善心，所缘是见道所断的苦、集、灭、道，以及修道所断。 如果灭智已经生起，但道智尚未生起，那么所有与欲界相关的善心，所缘是见道所断的苦、集、灭、道，以及修道所断。 如果一位见地圆满的世尊弟子，还没有断除对欲界的贪欲，那么所有与欲界相关的善心，所缘是见道所断和修道所断。 这被称为‘体未断所缘已断及所缘未断’，意思是主体的烦恼未断，所缘的烦恼既有已断的，也有未断的。 主体烦恼未断，无法分别此心所缘已断未断的情况是：所有被烦恼束缚的凡夫（pudgala，补特伽罗），所有与欲界相关的善心，所缘是非所断（无须断除的）。 如果还没有断除对欲界的贪欲，并且苦智已经生起，但集智尚未生起，那么所有与欲界相关的善心，所缘是非所断。 如果集智已经生起，但灭智尚未生起，那么所有与欲界相关的善心，所缘是非所断。 灭
English
English version Question: Is that which is related to the desire realm (the object) 'bound' (saṃyojana, fettered) or 'unbound' (asaṃyojana, unfettered)? Answer: If one has not yet abandoned craving for the desire realm, and the knowledge of suffering (duḥkha-jñāna) has arisen, but the knowledge of origin (samudaya-jñāna) has not yet arisen, then all wholesome thoughts related to the desire realm have as their object (ārambaṇa) that which is to be abandoned by seeing the path (darśana-heya), namely origin, cessation, and path, as well as that which is to be abandoned by cultivation (bhāvanā-heya). If the knowledge of origin has arisen, but the knowledge of cessation (nirodha-jñāna) has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely cessation and path, as well as that which is to be abandoned by cultivation. If the knowledge of cessation has arisen, but the knowledge of the path (mārga-jñāna) has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely the path, as well as that which is to be abandoned by cultivation. If a disciple of the Blessed One who has perfected their view has not yet abandoned craving for the desire realm, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by cultivation. This is called 'the entity is not abandoned, the object is not abandoned,' meaning the subject's (referring to sentient beings) defilements are not abandoned, and the object's defilements are also not abandoned. The case where the entity's defilements are not abandoned but the object's defilements are abandoned is: if one has not yet abandoned craving for the desire realm, and the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering and origin. If the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, and cessation. If a disciple of the Blessed One who has perfected their view of suffering has not yet abandoned craving for the desire realm, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path. This is called 'the entity is not abandoned, the object is abandoned,' meaning the subject's defilements are not abandoned, but the object's defilements are abandoned. The case where the entity's defilements are not abandoned, and the object's defilements are both abandoned and not abandoned is: if one has not yet abandoned craving for the desire realm, and the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, cessation, and path, as well as that which is to be abandoned by cultivation. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, cessation, and path, as well as that which is to be abandoned by cultivation. If the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path, namely suffering, origin, cessation, and path, as well as that which is to be abandoned by cultivation. If a disciple of the Blessed One who has perfected their view has not yet abandoned craving for the desire realm, then all wholesome thoughts related to the desire realm have as their object that which is to be abandoned by seeing the path and that which is to be abandoned by cultivation. This is called 'the entity is not abandoned, the object is both abandoned and not abandoned,' meaning the subject's defilements are not abandoned, and the object's defilements are both abandoned and not abandoned. The case where the entity's defilements are not abandoned, and it is impossible to distinguish whether the object of this thought is abandoned or not abandoned is: all ordinary individuals (pudgala) bound by defilements, all wholesome thoughts related to the desire realm, have as their object that which is not to be abandoned (that which does not need to be abandoned). If one has not yet abandoned craving for the desire realm, and the knowledge of suffering has arisen, but the knowledge of origin has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is not to be abandoned. If the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, then all wholesome thoughts related to the desire realm have as their object that which is not to be abandoned. Cessation --------------------------------------------------------------------------------