Chinese
生，诸色界系善心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸色界系善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系善心，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，谓已离色界贪，未离无色界贪，诸色界系善心，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。诸色界系有覆无记心，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，诸色界系有覆无记心，缘色界系、缘无色界系、缘色界系无色界系。已离欲界贪，未离色界贪，苦类智未生，诸色界系有覆无记心，缘色界系、缘无色界系、缘色界系无色界系。未离色界贪，苦类智已生、集类智未生，诸色界系见集所断有覆无记心，缘见集灭道及修所断。见集所断有覆无记心，缘见集所断。见灭所断有覆无记心，缘见灭所断见道所断。有覆无记心，缘见道所断。修所断有覆无记心，缘修所断。集类智已生、灭类智未生，诸色界系见灭所断有覆无记心，缘见灭所断。见道所断有覆无记心，缘见道所断。修所断有覆 现代汉语译本 生（产生），所有色界（Rūpadhātu）相关的善心，所缘为见苦集灭道（duḥkha-samudaya-nirodha-mārga）以及修所断（bhāvanā-pahātavya）。灭类智（nirodha-jñāna）已生起、道类智（mārga-jñāna）未生起，所有色界相关的善心，所缘为见苦集灭道以及修所断。如果见到圆满的世尊弟子，未曾远离色界贪（Rūparāga），所有色界相关的善心，所缘为见修所断。这称为所缘未断以及所缘已断但其自体未断。 所缘未断以及所缘已断但其自体已断的情况是，已经远离色界贪，但未曾远离无色界贪（Arūparāga），所有色界相关的善心，所缘为欲界系（Kāmadhātu）无色界系（Arūpadhātu）、所缘为色界系无色界系、所缘为欲界系色界系无色界系。这称为所缘未断以及所缘已断但其自体已断。 所有色界相关的有覆无记心（sāvaraṇa-avyākṛta-citta），如果其自体未断，所缘是否未断呢？或者自体未断所缘未断，或者自体未断所缘已断，或者自体未断所缘已断以及所缘未断，或者自体未断不可分别此心所缘已断未断。其自体未断所缘未断的情况是，所有具有烦恼束缚的补特伽罗（pudgala），所有色界相关的有覆无记心，所缘为色界系、所缘为无色界系、所缘为色界系无色界系。已经远离欲界贪，但未曾远离色界贪，苦类智未生起，所有色界相关的有覆无记心，所缘为色界系、所缘为无色界系、所缘为色界系无色界系。未曾远离色界贪，苦类智已生起、集类智未生起，所有色界相关的见集所断（darśana-pahātavya）有覆无记心，所缘为见集灭道以及修所断。见集所断有覆无记心，所缘为见集所断。见灭所断有覆无记心，所缘为见灭所断见道所断。有覆无记心，所缘为见道所断。修所断有覆无记心，所缘为修所断。集类智已生起、灭类智未生起，所有色界相关的见灭所断有覆无记心，所缘为见灭所断。见道所断有覆无记心，所缘为见道所断。修所断有覆
English
English version Origination, all wholesome minds associated with the Realm of Form (Rūpadhātu), having as their object the perception of suffering, its origination, its cessation, and the path (duḥkha-samudaya-nirodha-mārga), as well as what is abandoned by cultivation (bhāvanā-pahātavya). When the knowledge of cessation (nirodha-jñāna) has arisen, but the knowledge of the path (mārga-jñāna) has not yet arisen, all wholesome minds associated with the Realm of Form, having as their object the perception of suffering, its origination, its cessation, and the path, as well as what is abandoned by cultivation. If one sees a fully accomplished disciple of the Blessed One who has not yet abandoned craving for the Realm of Form (Rūparāga), all wholesome minds associated with the Realm of Form, having as their object the perception of what is abandoned by cultivation. This is called 'the object not yet abandoned and the object already abandoned, but its essence not yet abandoned'. The case of 'the object not yet abandoned and the object already abandoned, but its essence already abandoned' is when one has already abandoned craving for the Realm of Form, but has not yet abandoned craving for the Formless Realm (Arūparāga), all minds associated with the Realm of Form, having as their object what belongs to the Realm of Desire (Kāmadhātu) and the Formless Realm (Arūpadhātu), having as their object what belongs to the Realm of Form and the Formless Realm, having as their object what belongs to the Realm of Desire, the Realm of Form, and the Formless Realm. This is called 'the object not yet abandoned and the object already abandoned, but its essence already abandoned'. All obscured and indeterminate (sāvaraṇa-avyākṛta-citta) minds associated with the Realm of Form, if their essence is not yet abandoned, is the object not yet abandoned? Or is it that the essence is not yet abandoned and the object is not yet abandoned, or the essence is not yet abandoned and the object is already abandoned, or the essence is not yet abandoned and the object is already abandoned and the object is not yet abandoned, or the essence is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not yet abandoned. The case of 'its essence not yet abandoned and the object not yet abandoned' is when all bound individuals (pudgala) possess obscured and indeterminate minds associated with the Realm of Form, having as their object what belongs to the Realm of Form, having as their object what belongs to the Formless Realm, having as their object what belongs to the Realm of Form and the Formless Realm. Having already abandoned craving for the Realm of Desire, but not yet abandoned craving for the Realm of Form, and the knowledge of suffering has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form, having as their object what belongs to the Realm of Form, having as their object what belongs to the Formless Realm, having as their object what belongs to the Realm of Form and the Formless Realm. Not yet abandoned craving for the Realm of Form, and the knowledge of suffering has already arisen, but the knowledge of origination has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form that are abandoned by seeing origination (darśana-pahātavya), having as their object the perception of origination, cessation, and the path, as well as what is abandoned by cultivation. Obscured and indeterminate minds abandoned by seeing origination, having as their object what is abandoned by seeing origination. Obscured and indeterminate minds abandoned by seeing cessation, having as their object what is abandoned by seeing cessation and what is abandoned by seeing the path. Obscured and indeterminate minds, having as their object what is abandoned by seeing the path. Obscured and indeterminate minds abandoned by cultivation, having as their object what is abandoned by cultivation. The knowledge of origination has already arisen, but the knowledge of cessation has not yet arisen, all obscured and indeterminate minds associated with the Realm of Form that are abandoned by seeing cessation, having as their object what is abandoned by seeing cessation. Obscured and indeterminate minds abandoned by seeing the path, having as their object what is abandoned by seeing the path. Obscured and indeterminate -------------------------------------------------------------------------------- 无记心，缘修所断。灭类智已生、道类智未生，诸色界系见道所断有覆无记心，缘见道所断。修所断有覆无记心，缘修所断。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，缘修所断。是名体未断所缘未断。其体未断所缘已断者，谓未离色界贪，苦类智已生、集类智未生，诸色界系见集所断有覆无记心，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，谓未离色界贪，苦类智已生、集类智未生，诸色界系见集所断有覆无记心，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，诸色界系有覆无记心，缘非所断。已离欲界贪，未离色界贪，苦类智未生，诸色界系有覆无记心，缘非所断。未离色界贪，苦类智已生、集类智未生，诸色界系有覆无记心，缘非所断。集类智已生、灭类智未生，诸色界系见灭道所断有覆无记心，缘非所断。灭类智已生、道类智未生，诸色界系见道所断有覆无记心，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 { "translations": [ "现代汉语译本", "无记心（既非善亦非恶的心），以修所断的烦恼为缘。灭类智（灭谛之智）已生起、道类智（道谛之智）未生起时，所有与见道所断烦恼相关的有覆无记心（被覆盖的、非善非恶的心），以见道所断的烦恼为缘。修所断的有覆无记心，以修所断的烦恼为缘。如果见道圆满的世尊弟子，尚未断离色界贪欲，所有与修所断烦恼相关的有覆无记心，以修所断的烦恼为缘。这称为本体未断，所缘也未断。", "本体未断，所缘已断的情况是：尚未断离色界贪欲，苦类智（苦谛之智）已生起、集类智（集谛之智）未生起时，所有与见集所断烦恼相关的有覆无记心，以见苦所断的烦恼为缘。这称为本体未断，所缘已断。", "本体未断，所缘已断及所缘未断的情况是：尚未断离色界贪欲，苦类智已生起、集类智未生起时，所有与见集所断烦恼相关的有覆无记心，以见苦集灭道四谛以及修所断的烦恼为缘。这称为本体未断，所缘已断及所缘未断。", "本体未断，无法分别此心所缘已断未断的情况是：所有具缚的补特伽罗（凡夫），所有与非所断烦恼相关的有覆无记心，以非所断的法为缘。已经断离欲界贪欲，尚未断离色界贪欲，苦类智未生起时，所有与非所断烦恼相关的有覆无记心，以非所断的法为缘。尚未断离色界贪欲，苦类智已生起、集类智未生起时，所有与非所断烦恼相关的有覆无记心，以非所断的法为缘。集类智已生起、灭类智未生起时，所有与见灭道所断烦恼相关的有覆无记心，以非所断的法为缘。灭类智已生起、道类智未生起时，所有与见道所断烦恼相关的有覆无记心，以非所断的法为缘。这称为本体未断，无法分别此心所缘已断未断。", "假设所缘未断，本体一定未断吗？或者所缘未断而本体未断，或者所缘未断而本体已断，或者所缘未断及所缘已断而本体未断，或者所缘未断及所缘已断而本体已断。所缘未断而本体未断的情况是：所有具缚的补特伽罗（凡夫）。" ], "english_translations": [ "English version", 'Neutral mind (neither good nor bad) arises dependent on what is abandoned by cultivation. When the knowledge of the destruction category (knowledge of the truth of cessation) has arisen, and the knowledge of the path category (knowledge of the truth of the path) has not arisen, all obscured neutral minds associated with what is abandoned by the path of seeing arise dependent on what is abandoned by the path of seeing. Obscured neutral minds abandoned by cultivation arise dependent on what is abandoned by cultivation. If a disciple of the Blessed One who has perfected seeing has not yet separated from desire for the realm of form, all obscured neutral minds associated with what is abandoned by cultivation arise dependent on what is abandoned by cultivation. This is called the entity not yet abandoned, and the object not yet abandoned.', 'The case where the entity is not yet abandoned, but the object is abandoned, is: when one has not yet separated from desire for the realm of form, and the knowledge of the suffering category (knowledge of the truth of suffering) has arisen, but the knowledge of the origination category (knowledge of the truth of origination) has not arisen, all obscured neutral minds associated with what is abandoned by seeing origination arise dependent on what is abandoned by seeing suffering. This is called the entity not yet abandoned, and the object abandoned.', 'The case where the entity is not yet abandoned, and the object is both abandoned and not abandoned, is: when one has not yet separated from desire for the realm of form, and the knowledge of the suffering category has arisen, but the knowledge of the origination category has not arisen, all obscured neutral minds associated with what is abandoned by seeing origination arise dependent on what is abandoned by seeing suffering, origination, cessation, path, and what is abandoned by cultivation. This is called the entity not yet abandoned, and the object both abandoned and not abandoned.', 'The case where the entity is not yet abandoned, and it is impossible to distinguish whether the object of this mind is abandoned or not abandoned, is: all bound individuals (putragala), all obscured neutral minds associated with what is not abandoned arise dependent on what is not abandoned. Having separated from desire for the desire realm, but not yet separated from desire for the realm of form, when the knowledge of the suffering category has not arisen, all obscured neutral minds associated with what is not abandoned arise dependent on what is not abandoned. Not yet separated from desire for the realm of form, when the knowledge of the suffering category has arisen, but the knowledge of the origination category has not arisen, all obscured neutral minds associated with what is not abandoned arise dependent on what is not abandoned. When the knowledge of the origination category has arisen, but the knowledge of the destruction category has not arisen, all obscured neutral minds associated with what is abandoned by seeing destruction and path arise dependent on what is not abandoned. When the knowledge of the destruction category has arisen, but the knowledge of the path category has not arisen, all obscured neutral minds associated with what is abandoned by seeing the path arise dependent on what is not abandoned. This is called the entity not yet abandoned, and it is impossible to distinguish whether the object of this mind is abandoned or not abandoned.', 'Assuming the object is not abandoned, is the entity necessarily not abandoned? Either the object is not abandoned and the entity is not abandoned, or the object is not abandoned and the entity is abandoned, or the object is not abandoned and the object is abandoned and the entity is not abandoned, or the object is not abandoned and the object is abandoned and the entity is abandoned. The case where the object is not abandoned and the entity is not abandoned is: all bound individuals (putragala).' ] } --------------------------------------------------------------------------------