Chinese
智已生、道智未生，诸欲界系善心，缘非所断。若见圆满世尊弟子，未离欲界贪，诸欲界系善心，缘非所断。是名体未断不可分别此心所缘已断未断。设所缘未断，其体未断耶？或所缘未断其体未断，或所缘未断其体已断，或所缘未断及所缘已断其体未断，或所缘未断及所缘已断其体已断。所缘未断其体未断者，谓诸具缚补特伽罗，诸欲界系善心，缘欲界系、缘色界系、缘无色界系、缘欲界系色界系、缘欲界系无色界系、缘色界系无色界系、缘欲界系色界系无色界系，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。是名所缘未断其体未断。所缘未断其体已断者，谓已离欲界贪，未离色界贪，苦类智未生，诸欲界系善心，缘色界系、缘无色界系、缘色界系无色界系。已离色界贪，苦类智未生，诸欲界系善心，缘无色界系。是名所缘未断其体已断。所缘未断及所缘已断其体未断者，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。 现代汉语译本： 当智慧已生起，而道智（指通往解脱的智慧）尚未生起时，所有与欲界相关的善心，所缘境并非已被断除。如果见到圆满世尊的弟子，尚未脱离对欲界的贪欲，那么所有与欲界相关的善心，所缘境并非已被断除。这被称为本体（指心本身）未断，因此无法区分此心所缘境是否已被断除。 假设所缘境尚未被断除，那么本体是否也未被断除呢？或者说，存在以下几种情况：所缘境未断而本体未断，或者所缘境未断而本体已断，或者所缘境未断且所缘境已断而本体未断，或者所缘境未断且所缘境已断而本体已断。 所缘境未断而本体未断的情况，是指那些仍被烦恼束缚的补特伽罗（指个体），他们的所有与欲界相关的善心，所缘境是与欲界相关、与色界相关、与无色界相关、与欲界和色界相关、与欲界和无色界相关、与色界和无色界相关、与欲界、色界和无色界相关的事物。他们尚未脱离对欲界的贪欲，苦智（指对苦谛的智慧）已生起，而集智（指对集谛的智慧）尚未生起，他们的所有与欲界相关的善心，所缘境是见道所断和修道所断的烦恼。集智已生起，而灭智（指对灭谛的智慧）尚未生起，他们的所有与欲界相关的善心，所缘境是见灭道所断和修道所断的烦恼。灭智已生起，而道智尚未生起，他们的所有与欲界相关的善心，所缘境是见道所断和修道所断的烦恼。如果见到圆满世尊的弟子，尚未脱离对欲界的贪欲，那么他们的所有与欲界相关的善心，所缘境是修道所断的烦恼。这被称为所缘境未断而本体未断。 所缘境未断而本体已断的情况，是指那些已经脱离对欲界的贪欲，但尚未脱离对色界的贪欲的人，苦类智（指对苦谛的类比智慧）尚未生起，他们的所有与欲界相关的善心，所缘境是与色界相关、与无色界相关、与色界和无色界相关的事物。已经脱离对色界的贪欲，苦类智尚未生起，他们的所有与欲界相关的善心，所缘境是与无色界相关的事物。这被称为所缘境未断而本体已断。 所缘境未断且所缘境已断而本体未断的情况，是指那些尚未脱离对欲界的贪欲，苦智已生起，而集智尚未生起的人，他们的所有与欲界相关的善心，所缘境是见苦集灭道所断和修道所断的烦恼。集智已生起，而灭智尚未生起，他们的所有与欲界相关的善心，所缘境是见苦集灭道所断和修道所断的烦恼。
English
English version: When wisdom has arisen, but the Path Wisdom (referring to the wisdom leading to liberation) has not yet arisen, all wholesome minds associated with the desire realm have objects that have not been severed. If one sees a disciple of the Fully Enlightened Blessed One who has not yet abandoned craving for the desire realm, then all wholesome minds associated with the desire realm have objects that have not been severed. This is called the entity (referring to the mind itself) not being severed, therefore it is impossible to distinguish whether the object of this mind has been severed or not. Suppose the object has not been severed, then has the entity also not been severed? Or rather, there are the following possibilities: the object has not been severed and the entity has not been severed, or the object has not been severed and the entity has been severed, or the object has not been severed and the object has been severed while the entity has not been severed, or the object has not been severed and the object has been severed while the entity has been severed. The case where the object has not been severed and the entity has not been severed refers to those individuals who are still bound by afflictions, whose all wholesome minds associated with the desire realm have objects that are related to the desire realm, related to the form realm, related to the formless realm, related to the desire and form realms, related to the desire and formless realms, related to the form and formless realms, related to the desire, form, and formless realms. They have not yet abandoned craving for the desire realm, the Wisdom of Suffering (referring to the wisdom of the truth of suffering) has arisen, but the Wisdom of Origin (referring to the wisdom of the truth of the origin of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing and severed by the Path of Cultivation. The Wisdom of Origin has arisen, but the Wisdom of Cessation (referring to the wisdom of the truth of the cessation of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of Cessation and severed by the Path of Cultivation. The Wisdom of Cessation has arisen, but the Wisdom of the Path (referring to the wisdom of the truth of the path to the cessation of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of the Path and severed by the Path of Cultivation. If one sees a disciple of the Fully Enlightened Blessed One who has not yet abandoned craving for the desire realm, then their all wholesome minds associated with the desire realm have objects that are severed by the Path of Cultivation. This is called the object not being severed and the entity not being severed. The case where the object has not been severed and the entity has been severed refers to those who have already abandoned craving for the desire realm, but have not yet abandoned craving for the form realm, the Analogical Wisdom of Suffering (referring to the analogical wisdom of the truth of suffering) has not yet arisen, their all wholesome minds associated with the desire realm have objects that are related to the form realm, related to the formless realm, related to the form and formless realms. Having already abandoned craving for the form realm, the Analogical Wisdom of Suffering has not yet arisen, their all wholesome minds associated with the desire realm have objects that are related to the formless realm. This is called the object not being severed and the entity being severed. The case where the object has not been severed and the object has been severed while the entity has not been severed refers to those who have not yet abandoned craving for the desire realm, the Wisdom of Suffering has arisen, but the Wisdom of Origin has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of Suffering, Origin, Cessation, and Path and severed by the Path of Cultivation. The Wisdom of Origin has arisen, but the Wisdom of Cessation has not yet arisen, their all wholesome minds associated with the desire realm have objects that are severed by the Path of Seeing of Suffering, Origin, Cessation, and Path and severed by the Path of Cultivation. --------------------------------------------------------------------------------
Chinese
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。是名所缘未断及所缘。已断其体未断所缘未断及所缘已断其体已断者，谓已离欲界贪，未离色界贪，诸欲界系善心，缘欲界系色界系、缘欲界系无色界系、缘欲界系色界系无色界系。已离色界贪，未离无色界贪，诸欲界系善心，缘欲界系无色界系、缘色界系无色界系、缘欲界系色界系无色界系。是名所缘未断及所缘已断其体已断。诸不善心若体未断，所缘未断耶？或体未断所缘未断，或体未断所缘已断，或体未断所缘已断及所缘未断，或体未断不可分别此心所缘已断未断。其体未断所缘未断者，谓诸具缚补特伽罗，诸不善心，缘欲界系、缘色界系、缘无色界系、缘色界系无色界系。未离欲界贪，苦智已生、集智未生，诸见集所断不善心，缘见集灭道及修所断。诸见集所断不善心，缘见集所断。诸见灭所断不善心，缘见灭所断。诸见道所断不善心，缘见道所断。诸修所断不善心，缘修所断。集智已生、灭智未生，诸见灭所断不善心，缘见灭所断。诸见道所断不善心，缘见道所断。诸修所断不善心，缘修所断。灭智已生、道智未生，诸见道所断不善心，缘见道所断。诸修所断不善心，缘修所断。若 现代汉语译本： 灭智（Nirodha-jnana，指对灭谛的智慧）已生起，道智（Marga-jnana，指对道谛的智慧）尚未生起时，所有欲界（Kama-dhatu，指众生有情欲和物质欲望的界域）所系的善心，缘于见苦（Dukkha，苦谛）、集（Samudaya，集谛）、灭（Nirodha，灭谛）、道（Marga，道谛）以及修所断（Bhavana-pahatabba，通过修行才能断除的烦恼）。如果一位见地圆满的世尊弟子，尚未脱离欲界贪（Kama-raga，对欲界的贪欲），那么所有欲界所系的善心，缘于见修所断。 这被称为‘所缘未断及所缘’。‘已断其体，未断所缘’，以及‘所缘未断及所缘已断其体已断’是指，已经脱离欲界贪，但尚未脱离色贪（Rupa-raga，对色界的贪欲），所有欲界所系的善心，缘于欲界所系的有系（saṃyojana，结缚）、缘于欲界所系的无有系（visamyojana，无结缚）、缘于欲界所系的有系和无有系。 已经脱离色贪，但尚未脱离无色贪（Arupa-raga，对无色界的贪欲），所有欲界所系的善心，缘于欲界所系的无有系、缘于色界所系的无有系、缘于欲界所系的有系和无有系。这被称为‘所缘未断及所缘已断其体已断’。 所有不善心，如果其体（本质）未断，那么其所缘（对象）是否也未断呢？或者其体未断而所缘未断，或者其体未断而所缘已断，或者其体未断而所缘已断及所缘未断，或者其体未断而无法分别此心的所缘是已断还是未断。其体未断而所缘未断是指，所有具缚（bandhana，束缚）的补特伽罗（pudgala，个体），所有不善心，缘于欲界所系、缘于色界所系、缘于无色界所系、缘于色界和无色界所系。 尚未脱离欲界贪，苦智（Dukkha-jnana，对苦谛的智慧）已生起，集智（Samudaya-jnana，对集谛的智慧）尚未生起时，所有见集所断（Ditthi-pahatabba，通过见道才能断除的烦恼）的不善心，缘于见集、灭、道以及修所断。所有见集所断的不善心，缘于见集所断。所有见灭所断的不善心，缘于见灭所断。所有见道所断的不善心，缘于见道所断。所有修所断的不善心，缘于修所断。集智已生起，灭智尚未生起时，所有见灭所断的不善心，缘于见灭所断。所有见道所断的不善心，缘于见道所断。所有修所断的不善心，缘于修所断。灭智已生起，道智尚未生起时，所有见道所断的不善心，缘于见道所断。所有修所断的不善心，缘于修所断。如果……
English
English version: When Nirodha-jnana (knowledge of cessation) has arisen, but Marga-jnana (knowledge of the path) has not yet arisen, all wholesome minds associated with the Kama-dhatu (the realm of desire), take as their object of cognition (alambana) the Dukkha (suffering), Samudaya (arising), Nirodha (cessation), Marga (path) and Bhavana-pahatabba (defilements to be abandoned by cultivation). If a disciple of the Blessed One, perfect in view, has not yet abandoned Kama-raga (desire for the realm of desire), then all wholesome minds associated with the Kama-dhatu, take as their object of cognition the Bhavana-pahatabba. This is called 'alambana not yet abandoned and alambana'. 'Having abandoned its essence, but not abandoned the alambana', and 'alambana not yet abandoned and alambana having abandoned its essence' refers to one who has abandoned Kama-raga, but has not yet abandoned Rupa-raga (desire for the realm of form), all wholesome minds associated with the Kama-dhatu, take as their object of cognition the saṃyojana (fetter) associated with the Kama-dhatu, the visamyojana (unfettered) associated with the Kama-dhatu, and the fettered and unfettered associated with the Kama-dhatu. Having abandoned Rupa-raga, but not yet abandoned Arupa-raga (desire for the formless realm), all wholesome minds associated with the Kama-dhatu, take as their object of cognition the visamyojana associated with the Kama-dhatu, the visamyojana associated with the Rupa-dhatu, and the fettered and unfettered associated with the Kama-dhatu. This is called 'alambana not yet abandoned and alambana having abandoned its essence'. All unwholesome minds, if their essence (nature) is not yet abandoned, is their alambana (object) also not yet abandoned? Or is their essence not yet abandoned but the alambana not yet abandoned, or is their essence not yet abandoned but the alambana already abandoned, or is their essence not yet abandoned but the alambana already abandoned and the alambana not yet abandoned, or is their essence not yet abandoned and it is impossible to distinguish whether the alambana of this mind is already abandoned or not yet abandoned. 'Its essence not yet abandoned and the alambana not yet abandoned' refers to all bound (bandhana) pudgalas (individuals), all unwholesome minds, taking as their object of cognition that which is associated with the Kama-dhatu, that which is associated with the Rupa-dhatu, that which is associated with the Arupa-dhatu, and that which is associated with the Rupa and Arupa-dhatu. Not yet having abandoned Kama-raga, when Dukkha-jnana (knowledge of suffering) has arisen, but Samudaya-jnana (knowledge of arising) has not yet arisen, all unwholesome minds to be abandoned by seeing the arising (Ditthi-pahatabba), take as their object of cognition the arising, cessation, path, and defilements to be abandoned by cultivation. All unwholesome minds to be abandoned by seeing the arising, take as their object of cognition the defilements to be abandoned by seeing the arising. All unwholesome minds to be abandoned by seeing the cessation, take as their object of cognition the defilements to be abandoned by seeing the cessation. All unwholesome minds to be abandoned by seeing the path, take as their object of cognition the defilements to be abandoned by seeing the path. All unwholesome minds to be abandoned by cultivation, take as their object of cognition the defilements to be abandoned by cultivation. When Samudaya-jnana has arisen, but Nirodha-jnana has not yet arisen, all unwholesome minds to be abandoned by seeing the cessation, take as their object of cognition the defilements to be abandoned by seeing the cessation. All unwholesome minds to be abandoned by seeing the path, take as their object of cognition the defilements to be abandoned by seeing the path. All unwholesome minds to be abandoned by cultivation, take as their object of cognition the defilements to be abandoned by cultivation. When Nirodha-jnana has arisen, but Marga-jnana has not yet arisen, all unwholesome minds to be abandoned by seeing the path, take as their object of cognition the defilements to be abandoned by seeing the path. All unwholesome minds to be abandoned by cultivation, take as their object of cognition the defilements to be abandoned by cultivation. If... --------------------------------------------------------------------------------