Chinese
智未生，诸色界系无覆无记心，缘见灭道及修所断。灭类智已生、道类智未生，诸色界系无覆无记心，缘见道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系无覆无记心，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，缘欲界系。未离色界贪，苦类智已生、集类智未生，诸色界系无覆无记心，缘见苦所断。集类智已生、灭类智未生，诸色界系无覆无记心，缘见苦集所断。灭类智已生、道类智未生，诸色界系无覆无记心，缘见苦集灭所断。若见圆满世尊弟子，未离色界贪，诸色界系无覆无记心，缘见所断。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，诸色界系无覆无记心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸色界系无覆无记心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸色界系无覆无记心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离色界贪，诸色界系无覆无记心，缘见修所断。是名体未断所缘已断及所缘未断。设所缘未断，其体未断耶？曰：如是。 诸无色界系善心，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 现代汉语译本 智未生（智慧尚未生起）时，所有色界（Rūpadhātu，指色界天）的无覆无记心（Avyākṛta，指非善非恶的心），所缘是见道（Darśanamārga，指见真理的道）和修道（Bhāvanāmārga，指通过修行达到的道）所断的烦恼。灭类智（灭谛之智）已生起，道类智（道谛之智）尚未生起时，所有色界的无覆无记心，所缘是见道和修道所断的烦恼。如果见道圆满的世尊弟子，尚未脱离色界贪（Rāga，指对色界的贪欲），所有色界的无覆无记心，所缘是修道所断的烦恼。这称为体未断（指烦恼的自体未断）所缘未断（指所缘境也未断）。 其体未断所缘已断者，是指已经脱离欲界贪（Kāmadhātu Rāga，指对欲界的贪欲），但尚未脱离色界贪，苦类智（苦谛之智）尚未生起时，所有色界的无覆无记心，所缘是欲界系（Kāmadhātu，指欲界所系缚的事物）。尚未脱离色界贪，苦类智已生起，集类智（集谛之智）尚未生起时，所有色界的无覆无记心，所缘是见苦所断的烦恼。集类智已生起，灭类智尚未生起时，所有色界的无覆无记心，所缘是见苦集所断的烦恼。灭类智已生起，道类智尚未生起时，所有色界的无覆无记心，所缘是见苦集灭所断的烦恼。如果见道圆满的世尊弟子，尚未脱离色界贪，所有色界的无覆无记心，所缘是见道所断的烦恼。这称为体未断所缘已断。 其体未断所缘已断及所缘未断者，是指尚未脱离色界贪，苦类智已生起，集类智尚未生起时，所有色界的无覆无记心，所缘是见苦集灭道和修道所断的烦恼。集类智已生起，灭类智尚未生起时，所有色界的无覆无记心，所缘是见苦集灭道和修道所断的烦恼。灭类智已生起，道类智尚未生起时，所有色界的无覆无记心，所缘是见苦集灭道和修道所断的烦恼。如果见道圆满的世尊弟子，尚未脱离色界贪，所有色界的无覆无记心，所缘是见道和修道所断的烦恼。这称为体未断所缘已断及所缘未断。假设所缘未断，那么它的自体未断吗？回答：是的。 所有非色界的善心（Kuśalacitta，指善良的心），如果自体未断，那么所缘也未断吗？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...
English
English version When wisdom has not yet arisen, all indeterminate (Avyākṛta) minds associated with the Realm of Form (Rūpadhātu), are connected with what is to be abandoned by seeing the path (Darśanamārga) and by cultivating the path (Bhāvanāmārga). When the knowledge of cessation (Nirodhajñāna) has arisen, but the knowledge of the path (Mārgajñāna) has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing the path and by cultivating the path. If a disciple of the Blessed One who has perfected the path of seeing has not yet departed from desire for the Realm of Form (Rāga), all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by cultivating the path. This is called 'the substance is not yet abandoned, and the object is not yet abandoned'. That the substance is not yet abandoned, but the object is already abandoned, refers to one who has already departed from desire for the Realm of Desire (Kāmadhātu Rāga), but has not yet departed from desire for the Realm of Form. When the knowledge of suffering (Duhkhajñāna) has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with the Realm of Desire (Kāmadhātu). When one has not yet departed from desire for the Realm of Form, and the knowledge of suffering has arisen, but the knowledge of origination (Samudayajñāna) has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering. When the knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering and origination. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, and cessation. If a disciple of the Blessed One who has perfected the path of seeing has not yet departed from desire for the Realm of Form, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing the path. This is called 'the substance is not yet abandoned, but the object is already abandoned'. That the substance is not yet abandoned, and the object is both already abandoned and not yet abandoned, refers to when one has not yet departed from desire for the Realm of Form, and the knowledge of suffering has arisen, but the knowledge of origination has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, cessation, and the path, and by cultivating the path. When the knowledge of origination has arisen, but the knowledge of cessation has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, cessation, and the path, and by cultivating the path. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing suffering, origination, cessation, and the path, and by cultivating the path. If a disciple of the Blessed One who has perfected the path of seeing has not yet departed from desire for the Realm of Form, all indeterminate minds associated with the Realm of Form are connected with what is to be abandoned by seeing the path and by cultivating the path. This is called 'the substance is not yet abandoned, and the object is both already abandoned and not yet abandoned'. Supposing the object is not yet abandoned, is its substance not yet abandoned? The answer is: Yes. All wholesome (Kuśalacitta) minds not associated with the Realm of Form, if the substance is not yet abandoned, is the object also not yet abandoned? Or is it that the substance is not yet abandoned and the object is not yet abandoned, or the substance is not yet abandoned and the object is already abandoned, or the substance is not yet abandoned and... --------------------------------------------------------------------------------
Chinese
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，诸无色界系善心，缘色界系、缘无色界系。已离欲界贪，未离色界贪，苦类智未生，诸无色界系善心，缘色界系、缘无色界系。已离色界贪，苦类智未生，诸无色界系善心，缘无色界系。苦类智已生、集类智未生，诸无色系善心，缘见集灭道及修所断。集类智已生、灭类智未生，诸无色界系善心，缘见灭道及修所断。灭类智已生、道类智未生，诸无色界系善心，缘见道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系善心，缘修所断。是名体未断所缘未断。其体未断所缘已断者，谓已离色界贪，苦类智未生，诸无色界系善心，缘色界系。苦类智已生、集类智未生，诸无色界系善心，缘见苦所断。集类智已生、灭类智未生，诸无色界系善心，缘见苦集所断。灭类智已生、道类智未生，诸无色界系善心，缘见苦集灭所断。若见圆满世尊弟子，未离无色界贪，诸无色界系善心，缘见所断。是名体未断所缘未断。其体未断所缘已断及所缘未断者，谓苦类智已生、集类智未生，诸无色界系善心，缘见苦集灭道及修所断。集类智已生、灭类智未生，诸无色界系善心，缘见苦集灭道及修所断。灭类智已生、道类智未生，诸无 现代汉语译本 缘已断和所缘未断，或者本体未断，无法分别此心所缘是已断还是未断。本体未断所缘也未断的情况，是指那些具有烦恼束缚的补特伽罗（pudgalas，指个体），以及那些无色界（arupa-dhatu）的善心，缘于有色界（rupa-dhatu）、缘于无色界。已经脱离欲界（kama-dhatu）的贪欲，但未脱离色界贪欲，苦类智（duhkha-anvaya-jnana）未生起时，那些无色界的善心，缘于有色界、缘于无色界。已经脱离色界贪欲，苦类智未生起时，那些无色界的善心，缘于无色界。苦类智已经生起，集类智（samudaya-anvaya-jnana）未生起时，那些无色界的善心，缘于见道所断（darshana-heya）的集、灭、道谛以及修道所断（bhavana-heya）。集类智已经生起，灭类智（nirodha-anvaya-jnana）未生起时，那些无色界的善心，缘于见道所断的灭、道谛以及修道所断。灭类智已经生起，道类智（marga-anvaya-jnana）未生起时，那些无色界的善心，缘于见道所断的道谛以及修道所断。如果见到圆满的世尊弟子，未脱离无色界贪欲，那些无色界的善心，缘于修道所断。这被称为本体未断所缘也未断。 本体未断所缘已断的情况，是指已经脱离色界贪欲，苦类智未生起时，那些无色界的善心，缘于有色界。苦类智已经生起，集类智未生起时，那些无色界的善心，缘于见道所断的苦谛。集类智已经生起，灭类智未生起时，那些无色界的善心，缘于见道所断的苦、集二谛。灭类智已经生起，道类智未生起时，那些无色界的善心，缘于见道所断的苦、集、灭三谛。如果见到圆满的世尊弟子，未脱离无色界贪欲，那些无色界的善心，缘于见道所断。这被称为本体未断所缘已断。 本体未断所缘已断和所缘未断的情况，是指苦类智已经生起，集类智未生起时，那些无色界的善心，缘于见道所断的苦、集、灭、道四谛以及修道所断。集类智已经生起，灭类智未生起时，那些无色界的善心，缘于见道所断的苦、集、灭、道四谛以及修道所断。灭类智已经生起，道类智未生
English
English version When the object of attachment is severed and the object of attachment is not severed, or when the substance is not severed, it is impossible to distinguish whether the object of this mind is severed or not. When the substance is not severed and the object of attachment is not severed, it refers to those bound beings (pudgalas), and those formless realm (arupa-dhatu) wholesome minds, which are associated with the form realm (rupa-dhatu), associated with the formless realm. Having detached from desire realm (kama-dhatu) greed, but not detached from form realm greed, when the knowledge of suffering (duhkha-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the form realm, associated with the formless realm. Having detached from form realm greed, when the knowledge of suffering has not arisen, those formless realm wholesome minds, are associated with the formless realm. When the knowledge of suffering has arisen, and the knowledge of origin (samudaya-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the truths of origin, cessation, and path to be abandoned by seeing (darshana-heya), and to be abandoned by cultivation (bhavana-heya). When the knowledge of origin has arisen, and the knowledge of cessation (nirodha-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the truths of cessation and path to be abandoned by seeing, and to be abandoned by cultivation. When the knowledge of cessation has arisen, and the knowledge of path (marga-anvaya-jnana) has not arisen, those formless realm wholesome minds, are associated with the truth of path to be abandoned by seeing, and to be abandoned by cultivation. If a fully accomplished disciple of the World Honored One is seen, not detached from formless realm greed, those formless realm wholesome minds, are associated with what is to be abandoned by cultivation. This is called the substance not severed and the object of attachment not severed. When the substance is not severed and the object of attachment is severed, it refers to having detached from form realm greed, when the knowledge of suffering has not arisen, those formless realm wholesome minds, are associated with the form realm. When the knowledge of suffering has arisen, and the knowledge of origin has not arisen, those formless realm wholesome minds, are associated with the truth of suffering to be abandoned by seeing. When the knowledge of origin has arisen, and the knowledge of cessation has not arisen, those formless realm wholesome minds, are associated with the truths of suffering and origin to be abandoned by seeing. When the knowledge of cessation has arisen, and the knowledge of path has not arisen, those formless realm wholesome minds, are associated with the truths of suffering, origin, and cessation to be abandoned by seeing. If a fully accomplished disciple of the World Honored One is seen, not detached from formless realm greed, those formless realm wholesome minds, are associated with what is to be abandoned by seeing. This is called the substance not severed and the object of attachment severed. When the substance is not severed and the object of attachment is both severed and not severed, it refers to when the knowledge of suffering has arisen, and the knowledge of origin has not arisen, those formless realm wholesome minds, are associated with the truths of suffering, origin, cessation, and path to be abandoned by seeing, and to be abandoned by cultivation. When the knowledge of origin has arisen, and the knowledge of cessation has not arisen, those formless realm wholesome minds, are associated with the truths of suffering, origin, cessation, and path to be abandoned by seeing, and to be abandoned by cultivation. When the knowledge of cessation has arisen, and the knowledge of path has not aris --------------------------------------------------------------------------------