Chinese
见圆满世尊弟子，未离欲界贪，诸修所断不善心，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，诸见集所断不善心，缘见苦所断。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，诸见集所断不善心，缘见苦集灭道及修所断。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，诸不善心，缘非所断。未离欲界贪，苦智已生、集智未生，诸不善心，缘非所断。集智已生、灭智未生，诸见灭道所断不善心，缘非所断。灭智已生、道智未生，诸见道所断不善心，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。见集所断不善心，缘见集所断。见灭所断不善心，缘见灭所断。见道所断不善心，缘见道所断。修所断不善心，缘修所断。集智已生、灭智未生，诸见灭所 现代汉语译本： 见到圆满世尊的弟子，尚未脱离欲界贪欲，那些修所断的不善心，缘于修所断的法。这称为‘体未断所缘未断’。 其体未断而所缘已断的情况是：尚未脱离欲界贪欲，苦智已经生起，集智尚未生起，那些见集所断的不善心，缘于见苦所断的法。这称为‘体未断所缘已断’。 其体未断而所缘已断及所缘未断的情况是：尚未脱离欲界贪欲，苦智已经生起，集智尚未生起，那些见集所断的不善心，缘于见苦集灭道以及修所断的法。这称为‘体未断所缘已断及所缘未断’。 其体未断而不可分别此心所缘已断未断的情况是：那些具有烦恼束缚的补特伽罗（pudgalas，人），他们的各种不善心，缘于非所断的法。尚未脱离欲界贪欲，苦智已经生起，集智尚未生起，他们的各种不善心，缘于非所断的法。集智已经生起，灭智尚未生起，那些见灭道所断的不善心，缘于非所断的法。灭智已经生起，道智尚未生起，那些见道所断的不善心，缘于非所断的法。这称为‘体未断不可分别此心所缘已断未断’。 假设所缘未断，那么它的体是否未断呢？或者说，是所缘未断而体未断，或者所缘未断而体已断，或者所缘未断及所缘已断而体未断，或者所缘未断及所缘已断而体已断。 所缘未断而体未断的情况是：那些具有烦恼束缚的补特伽罗（pudgalas，人），他们的各种不善心，缘于欲界系、缘色界系、缘无色界系、缘色界系无色界系。尚未脱离欲界贪欲，苦智已经生起，集智尚未生起，那些见集所断的不善心，缘于见集灭道以及修所断的法。见集所断的不善心，缘于见集所断的法。见灭所断的不善心，缘于见灭所断的法。见道所断的不善心，缘于见道所断的法。修所断的不善心，缘于修所断的法。集智已经生起，灭智尚未生起，那些见灭所
English
English version: Seeing the disciples of the perfectly accomplished World Honored One, who have not yet detached from desire realm greed, those unwholesome minds that are abandoned by cultivation (修所断), arise dependent on what is abandoned by cultivation. This is called 'the entity is not yet abandoned, the object is not yet abandoned'. The case where the entity is not yet abandoned but the object is already abandoned is: not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, those unwholesome minds that are abandoned by seeing origination (见集所断), arise dependent on what is abandoned by seeing suffering (见苦所断). This is called 'the entity is not yet abandoned, the object is already abandoned'. The case where the entity is not yet abandoned and the object is both already abandoned and not yet abandoned is: not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, those unwholesome minds that are abandoned by seeing origination (见集所断), arise dependent on what is abandoned by seeing suffering, origination, cessation, path (见苦集灭道) and what is abandoned by cultivation (修所断). This is called 'the entity is not yet abandoned, the object is both already abandoned and not yet abandoned'. The case where the entity is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned is: those sentient beings bound by fetters (补特伽罗, pudgalas), their various unwholesome minds, arise dependent on what is not to be abandoned. Not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, their various unwholesome minds, arise dependent on what is not to be abandoned. The knowledge of origination (集智) has already arisen, the knowledge of cessation (灭智) has not yet arisen, those unwholesome minds that are abandoned by seeing cessation and path (见灭道所断), arise dependent on what is not to be abandoned. The knowledge of cessation (灭智) has already arisen, the knowledge of path (道智) has not yet arisen, those unwholesome minds that are abandoned by seeing the path (见道所断), arise dependent on what is not to be abandoned. This is called 'the entity is not yet abandoned, it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned'. Assuming the object is not yet abandoned, is its entity not yet abandoned? Or, is it that the object is not yet abandoned and the entity is not yet abandoned, or the object is not yet abandoned and the entity is already abandoned, or the object is not yet abandoned and the object is already abandoned and the entity is not yet abandoned, or the object is not yet abandoned and the object is already abandoned and the entity is already abandoned. The case where the object is not yet abandoned and the entity is not yet abandoned is: those sentient beings bound by fetters (补特伽罗, pudgalas), their various unwholesome minds, arise dependent on the desire realm (欲界系), the form realm (色界系), the formless realm (无色界系), the form and formless realms (色界系无色界系). Not yet detached from desire realm greed, the knowledge of suffering (苦智) has already arisen, the knowledge of origination (集智) has not yet arisen, those unwholesome minds that are abandoned by seeing origination (见集所断), arise dependent on what is abandoned by seeing origination, cessation, path (见集灭道) and what is abandoned by cultivation (修所断). Unwholesome minds that are abandoned by seeing origination (见集所断), arise dependent on what is abandoned by seeing origination (见集所断). Unwholesome minds that are abandoned by seeing cessation (见灭所断), arise dependent on what is abandoned by seeing cessation (见灭所断). Unwholesome minds that are abandoned by seeing the path (见道所断), arise dependent on what is abandoned by seeing the path (见道所断). Unwholesome minds that are abandoned by cultivation (修所断), arise dependent on what is abandoned by cultivation (修所断). The knowledge of origination (集智) has already arisen, the knowledge of cessation (灭智) has not yet arisen, those unwholesome minds that are abandoned by seeing cessation (见灭所 --------------------------------------------------------------------------------
Chinese
断不善心，缘见灭所断。见道所断不善心，缘见道所断。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。若见圆满世尊弟子，未离欲界贪，诸修所断不善心，缘修所断。是名所缘未断其体未断。所缘未断其体已断者，谓未离欲界贪，苦智已生、集智未生，诸见苦所断不善心，缘见集灭道及修所断。集智已生、灭智未生，诸见苦集所断不善心，缘见灭道及修所断。灭智已生、道智未生，诸见苦集所断不善心，缘见道及修所断。若见圆满世尊弟子，未离欲界贪，诸见所断不善心，缘修所断。已离欲界贪，未离色界贪，苦类智未生，诸不善心，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，诸不善心，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，诸见集所断不善心，缘见苦集灭道及修所断。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，谓未离欲界贪，苦智已生、集智未生，诸见苦所断不善心，缘见苦集灭道及修所断。集智已生、灭智未生，诸见苦集所断不善心，缘见苦集灭道及修所断。灭智已生、道智未生，诸见苦集所断不善心，缘见苦集灭道及 现代汉语译本： 不断除不善心，因为所缘（ālambana）是见道所断的。见道所断的不善心，所缘是见道所断的。修道所断的不善心，所缘是修道所断的。灭智（nirodha-jñāna）已经生起，道智（mārga-jñāna）尚未生起时，所有见道所断的不善心，所缘是见道所断的。所有修道所断的不善心，所缘是修道所断的。如果见地圆满的世尊弟子，尚未脱离欲界贪（kāma-rāga），所有修道所断的不善心，所缘是修道所断的。这称为所缘未断，其自体也未断。 所缘未断但其自体已断的情况是：尚未脱离欲界贪，苦智（duḥkha-jñāna）已经生起，集智（samudaya-jñāna）尚未生起时，所有见苦所断的不善心，所缘是见集、灭、道以及修道所断的。集智已经生起，灭智尚未生起时，所有见苦集所断的不善心，所缘是见灭、道以及修道所断的。灭智已经生起，道智尚未生起时，所有见苦集所断的不善心，所缘是见道以及修道所断的。如果见地圆满的世尊弟子，尚未脱离欲界贪，所有见道所断的不善心，所缘是修道所断的。已经脱离欲界贪，尚未脱离有贪（bhava-rāga），苦类智（duḥkha-anvaya-jñāna）尚未生起时，所有不善心，所缘是有系（saṃyojana）、所缘是无有系（visaṃyojana）、所缘是有系无有系。已经脱离有贪，苦类智尚未生起时，所有不善心，所缘是无有系。这称为所缘未断，其自体已断。 所缘未断以及所缘已断但其自体未断的情况是：尚未脱离欲界贪，苦智已经生起，集智尚未生起时，所有见集所断的不善心，所缘是见苦、集、灭、道以及修道所断的。这称为所缘未断以及所缘已断，其自体未断。 所缘未断以及所缘已断且其自体已断的情况是：尚未脱离欲界贪，苦智已经生起，集智尚未生起时，所有见苦所断的不善心，所缘是见苦、集、灭、道以及修道所断的。集智已经生起，灭智尚未生起时，所有见苦集所断的不善心，所缘是见苦、集、灭、道以及修道所断的。灭智已经生起，道智尚未生起时，所有见苦集所断的不善心，所缘是见苦、集、灭、道以及
English
English version: Non-abandonment of unwholesome thoughts, because the object (ālambana) is what is abandoned by the Path of Seeing. Unwholesome thoughts abandoned by the Path of Seeing, the object is what is abandoned by the Path of Seeing. Unwholesome thoughts abandoned by the Path of Cultivation, the object is what is abandoned by the Path of Cultivation. When the Knowledge of Cessation (nirodha-jñāna) has arisen, but the Knowledge of the Path (mārga-jñāna) has not yet arisen, all unwholesome thoughts abandoned by the Path of Seeing, the object is what is abandoned by the Path of Seeing. All unwholesome thoughts abandoned by the Path of Cultivation, the object is what is abandoned by the Path of Cultivation. If a disciple of the Blessed One with complete view, has not yet abandoned desire realm attachment (kāma-rāga), all unwholesome thoughts abandoned by the Path of Cultivation, the object is what is abandoned by the Path of Cultivation. This is called the object not abandoned, and its entity not abandoned. The case where the object is not abandoned but its entity is abandoned is: not yet having abandoned desire realm attachment, when the Knowledge of Suffering (duḥkha-jñāna) has arisen, but the Knowledge of Origin (samudaya-jñāna) has not yet arisen, all unwholesome thoughts abandoned by seeing suffering, the object is seeing origin, cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Origin has arisen, but the Knowledge of Cessation has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Cessation has arisen, but the Knowledge of the Path has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing path and what is abandoned by the Path of Cultivation. If a disciple of the Blessed One with complete view, has not yet abandoned desire realm attachment, all unwholesome thoughts abandoned by the Path of Seeing, the object is what is abandoned by the Path of Cultivation. Having abandoned desire realm attachment, not yet having abandoned existence attachment (bhava-rāga), when the Knowledge of Suffering-Following (duḥkha-anvaya-jñāna) has not yet arisen, all unwholesome thoughts, the object is with fetters (saṃyojana), the object is without fetters (visaṃyojana), the object is with fetters and without fetters. Having abandoned existence attachment, when the Knowledge of Suffering-Following has not yet arisen, all unwholesome thoughts, the object is without fetters. This is called the object not abandoned, and its entity abandoned. The case where the object is not abandoned and the object is abandoned but its entity is not abandoned is: not yet having abandoned desire realm attachment, when the Knowledge of Suffering has arisen, but the Knowledge of Origin has not yet arisen, all unwholesome thoughts abandoned by seeing origin, the object is seeing suffering, origin, cessation, path, and what is abandoned by the Path of Cultivation. This is called the object not abandoned and the object abandoned, and its entity not abandoned. The case where the object is not abandoned and the object is abandoned and its entity is abandoned is: not yet having abandoned desire realm attachment, when the Knowledge of Suffering has arisen, but the Knowledge of Origin has not yet arisen, all unwholesome thoughts abandoned by seeing suffering, the object is seeing suffering, origin, cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Origin has arisen, but the Knowledge of Cessation has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing suffering, origin, cessation, path, and what is abandoned by the Path of Cultivation. When the Knowledge of Cessation has arisen, but the Knowledge of the Path has not yet arisen, all unwholesome thoughts abandoned by seeing suffering and origin, the object is seeing suffering, origin, cessation, path, and --------------------------------------------------------------------------------