Chinese
，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。是名所缘未断其体未断。所缘未断其体已断者，谓未离色界贪，苦类智已生、集类智未生，诸色界系见苦所断有覆无记心，缘见集灭道及修所断。集类智已生、灭类智未生，诸色界系见苦集所断有覆无记心，缘见灭道及修所断。灭类智已生、道类智未生，诸色界系见苦集所断有覆无记心，缘见道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系见所断有覆无记心，缘修所断。已离色界贪，未离 现代汉语译本： ，诸**系有覆无记心，缘**系、缘无**系、缘**系无**系。已离欲界贪（对欲界的贪恋），未离**贪，苦类智未生，诸**系有覆无记心，缘**系、缘无**系、缘**系无**系。未离**贪，苦类智已生、集类智未生，诸**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**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。修所断有覆无记心，缘修所断。灭类智已生、道类智未生，诸**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**贪，诸**系修所断有覆无记心，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**贪，苦类智已生、集类智未生，诸**系见苦所断有覆无记心，缘见集灭道及修所断。集类智已生、灭类智未生，诸**系见苦集所断有覆无记心，缘见灭道及修所断。灭类智已生、道类智未生，诸**系见苦集所断有覆无记心，缘见道及修所断。若见圆满世尊弟子，未离**贪，诸**系见所断有覆无记心，缘修所断。已离**贪，未离
English
English version: Those [beings] associated with the [specified] realm have obscured and indeterminate minds, conditioned by the [specified] realm, conditioned by the non-[specified] realm, conditioned by the [specified] and non-[specified] realm. Having departed from desire realm greed (greed for the desire realm), but not yet departed from [specified] greed, the knowledge of suffering has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds, conditioned by the [specified] realm, conditioned by the non-[specified] realm, conditioned by the [specified] and non-[specified] realm. Not yet departed from [specified] greed, the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of origination, conditioned by the view of origination, cessation, path, and what is severed by cultivation. Minds severed by the view of origination are obscured and indeterminate, conditioned by what is severed by the view of origination. Minds severed by the view of cessation are obscured and indeterminate, conditioned by what is severed by the view of cessation. Minds severed by the view of the path are obscured and indeterminate, conditioned by what is severed by the view of the path. Minds severed by cultivation are obscured and indeterminate, conditioned by what is severed by cultivation. The knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of cessation, conditioned by what is severed by the view of cessation. Minds severed by the view of the path are obscured and indeterminate, conditioned by what is severed by the view of the path. Minds severed by cultivation are obscured and indeterminate, conditioned by what is severed by cultivation. The knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of the path, conditioned by what is severed by the view of the path. Minds severed by cultivation are obscured and indeterminate, conditioned by what is severed by cultivation. If a disciple of the World Honored One has perfected their view, but has not departed from [specified] greed, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by cultivation, conditioned by what is severed by cultivation. This is called 'the object of conditioning is not severed, and its entity is not severed.' 'The object of conditioning is not severed, but its entity is severed' refers to those who have not departed from [specified] greed, the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of suffering, conditioned by the view of origination, cessation, path, and what is severed by cultivation. The knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of suffering and origination, conditioned by the view of cessation, path, and what is severed by cultivation. The knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by the view of suffering and origination, conditioned by the view of the path and what is severed by cultivation. If a disciple of the World Honored One has perfected their view, but has not departed from [specified] greed, those [beings] associated with the [specified] realm have obscured and indeterminate minds severed by views, conditioned by what is severed by cultivation. Having departed from [specified] greed, but not yet departed from --------------------------------------------------------------------------------
Chinese
无色界贪，苦类智未生，诸色界系有覆无记心，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，谓未离色界贪，苦类智已生、集类智未生，诸色界系见苦所断有覆无记心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸色界系见苦集所断有覆无记心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸色界系见苦集所断有覆无记心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系见所断有覆无记心，缘见修所断。已离色界贪，未离无色界贪，诸色界系有覆无记心，缘色界系无色界系。是名所缘未断及所缘已断其体已断。诸色界系无覆无记心，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。其体未断所缘未断者，谓诸具缚补特伽罗，诸色界系无覆无记心，缘欲界系缘色界系。已离欲界贪，未离色界贪，苦类智未生，诸色界系无覆无记心，缘色界系。未离色界贪，苦类智已生、集类智未生，诸色界系无覆无记心，缘见集灭道及修所断。集类智已生、灭类 现代汉语译本： ‘无色贪’（Arūpa-rāga，对色界和无色界的贪欲）未断，‘苦类智’（duhkha-anvaya-jnana，对苦谛的类比认知）未生起时，所有与‘色’（rupa，物质）相关的有覆无记心（sāsrava-avyākrta-citta，有烦恼染污但无法明确归类为善或不善的心），缘于与‘色’相关的对象。这被称为‘所缘未断其体已断’，意思是所缘境（ārambana，心的对象）未断，但其自体（svabhāva，自性）已经断除。 ‘所缘未断及所缘已断其体未断’是指，未断除‘色贪’，‘苦类智’已生起，‘集类智’（samudaya-anvaya-jnana，对集谛的类比认知）未生起时，所有与‘色’相关的、见‘集’（samudaya，苦的根源）所断的有覆无记心，缘于见‘苦’（duhkha，苦）、‘集’、‘灭’（nirodha，苦的止息）、‘道’（marga，通往灭苦的道路）以及修所断（bhavana-heya，通过修行断除的烦恼）。这被称为‘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’是指，未断除‘色贪’，‘苦类智’已生起，‘集类智’未生起时，所有与‘色’相关的、见‘苦’所断的有覆无记心，缘于见‘苦’、‘集’、‘灭’、‘道’以及修所断；‘集类智’已生起，‘灭类智’（nirodha-anvaya-jnana，对灭谛的类比认知）未生起时，所有与‘色’相关的、见‘苦’、‘集’所断的有覆无记心，缘于见‘苦’、‘集’、‘灭’、‘道’以及修所断；‘灭类智’已生起，‘道类智’（marga-anvaya-jnana，对道谛的类比认知）未生起时，所有与‘色’相关的、见‘苦’、‘集’所断的有覆无记心，缘于见‘苦’、‘集’、‘灭’、‘道’以及修所断。如果见地圆满的世尊弟子，未断除‘色贪’，所有与‘色’相关的、见所断的有覆无记心，缘于见修所断。已断除‘色贪’，未断除‘无色贪’（arūpa-rāga，对无色界的贪欲），所有与‘色’相关的有覆无记心，缘于与‘色’相关和与‘无色’相关的对象。这被称为‘所缘未断及所缘已断其体已断’。 所有与‘色’相关的无覆无记心（anāsrava-avyākrta-citta，无烦恼染污且无法明确归类为善或不善的心），如果其自体未断，那么所缘境是否未断呢？或者自体未断所缘境未断，或者自体未断所缘境已断，或者自体未断所缘境已断及所缘境未断。其自体未断所缘境未断是指，所有被烦恼束缚的‘补特伽罗’（pudgala，个体），所有与‘色’相关的无覆无记心，缘于欲界系（kama-dhatu，欲界）的对象，缘于与‘色’相关的对象。已断除欲界贪（kama-rāga，对欲界的贪欲），未断除‘色贪’，‘苦类智’未生起时，所有与‘色’相关的无覆无记心，缘于与‘色’相关的对象。未断除‘色贪’，‘苦类智’已生起，‘集类智’未生起时，所有与‘色’相关的无覆无记心，缘于见‘集’、‘灭’、‘道’以及修所断；‘集类智’已生起，‘灭类’
English
English version: When ‘Arūpa-rāga’ (attachment to the formless realms) is not severed, and ‘duhkha-anvaya-jnana’ (knowledge of analogy with the truth of suffering) has not arisen, all sāsrava-avyākrta-citta (defiled and indeterminate mind) associated with ‘rupa’ (form), are conditioned by objects associated with ‘rupa’. This is called ‘the object not severed, but its entity severed’, meaning the ārambana (object of mind) is not severed, but its svabhāva (own nature) has been severed. ‘The object not severed and the object severed, but its entity not severed’ refers to when ‘Arūpa-rāga’ is not severed, ‘duhkha-anvaya-jnana’ has arisen, and ‘samudaya-anvaya-jnana’ (knowledge of analogy with the truth of origin) has not arisen, all sāsrava-avyākrta-citta associated with ‘rupa’, which are severed by seeing ‘samudaya’ (origin of suffering), are conditioned by seeing ‘duhkha’ (suffering), ‘samudaya’, ‘nirodha’ (cessation of suffering), ‘marga’ (path to the cessation of suffering), and bhavana-heya (abandoned by cultivation). This is called ‘the object not severed and the object severed, but its entity not severed’. ‘The object not severed and the object severed, and its entity severed’ refers to when ‘Arūpa-rāga’ is not severed, ‘duhkha-anvaya-jnana’ has arisen, and ‘samudaya-anvaya-jnana’ has not arisen, all sāsrava-avyākrta-citta associated with ‘rupa’, which are severed by seeing ‘duhkha’, are conditioned by seeing ‘duhkha’, ‘samudaya’, ‘nirodha’, ‘marga’, and bhavana-heya; when ‘samudaya-anvaya-jnana’ has arisen, and ‘nirodha-anvaya-jnana’ (knowledge of analogy with the truth of cessation) has not arisen, all sāsrava-avyākrta-citta associated with ‘rupa’, which are severed by seeing ‘duhkha’ and ‘samudaya’, are conditioned by seeing ‘duhkha’, ‘samudaya’, ‘nirodha’, ‘marga’, and bhavana-heya; when ‘nirodha-anvaya-jnana’ has arisen, and ‘marga-anvaya-jnana’ (knowledge of analogy with the truth of the path) has not arisen, all sāsrava-avyākrta-citta associated with ‘rupa’, which are severed by seeing ‘duhkha’ and ‘samudaya’, are conditioned by seeing ‘duhkha’, ‘samudaya’, ‘nirodha’, ‘marga’, and bhavana-heya. If a disciple of the World-Honored One with complete vision, has not severed ‘Arūpa-rāga’, all sāsrava-avyākrta-citta associated with ‘rupa’, which are severed by seeing, are conditioned by seeing bhavana-heya. Having severed ‘Arūpa-rāga’, but not severed ‘arūpa-rāga’ (attachment to the formless realms), all sāsrava-avyākrta-citta associated with ‘rupa’, are conditioned by objects associated with ‘rupa’ and ‘arūpa’. This is called ‘the object not severed and the object severed, and its entity severed’. All anāsrava-avyākrta-citta (undefiled and indeterminate mind) associated with ‘rupa’, if its entity is not severed, is the object not severed? Or the entity is not severed and the object is not severed, or the entity is not severed and the object is severed, or the entity is not severed and the object is severed and the object is not severed. That the entity is not severed and the object is not severed refers to all pudgala (individuals) bound by afflictions, all anāsrava-avyākrta-citta associated with ‘rupa’, are conditioned by objects of the kama-dhatu (desire realm), conditioned by objects associated with ‘rupa’. Having severed kama-rāga (attachment to the desire realm), but not severed ‘Arūpa-rāga’, when ‘duhkha-anvaya-jnana’ has not arisen, all anāsrava-avyākrta-citta associated with ‘rupa’, are conditioned by objects associated with ‘rupa’. Not having severed ‘Arūpa-rāga’, when ‘duhkha-anvaya-jnana’ has arisen, and ‘samudaya-anvaya-jnana’ has not arisen, all anāsrava-avyākrta-citta associated with ‘rupa’, are conditioned by seeing ‘samudaya’, ‘nirodha’, ‘marga’, and bhavana-heya; when ‘samudaya-anvaya-jnana’ has arisen, and ‘nirodha’ --------------------------------------------------------------------------------