Chinese
色界系善心，缘见苦集灭道及修所断。若见圆满世尊弟子，未离无色界贪，诸无色界系善心，缘见修所断。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，诸无色界系善心，缘非所断。已离欲界贪，未离色界贪，苦类智未生，诸无色界系善心，缘非所断。已离色界贪，苦类智未生，诸无色界系善心，缘非所断。苦类智已生、集类智未生，诸无色系善心，缘非所断。集类智已生、灭类智未生，诸无色界系善心，缘非所断。灭类智已生、道类智未生，诸无色界系善心，缘非所断。若见圆满世尊弟子，未离无色界贪，诸无色界系善心，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？曰：如是。 诸无色界系有覆无记心，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，诸无色界系有覆无记心，缘无色界系。已离欲界贪，未离色界贪，苦类智未生，诸无色界系有覆无记心，缘无色界系。已离色界贪，苦类智未生，诸无色界系有覆无记心，缘无色界系。苦类智已生、集类智未生，诸无色界系见集所断有覆无记心，缘见 现代汉语译本： 系属于无色界的善心，以见苦集灭道四圣谛以及修道所断的烦恼为所缘。如果见到圆满的世尊弟子，尚未断除无色界的贪欲，他们的无色界系善心，以修道所断的烦恼为所缘。这被称为本体未断，所缘已断，以及所缘未断。本体未断，不可分别此心所缘已断未断的情况是：指那些仍然被烦恼束缚的补特伽罗（pudgalas，人），他们的无色界系善心，以非所断的法为所缘。已经断除了欲界的贪欲，但尚未断除无色界的贪欲，并且苦类智（苦法智，Dukkha-anvaya-jnana）尚未生起，他们的无色界系善心，以非所断的法为所缘。已经断除了无色界的贪欲，并且苦类智尚未生起，他们的无色界系善心，以非所断的法为所缘。苦类智已经生起，集类智（集法智，Samudaya-anvaya-jnana）尚未生起，他们的无色界系善心，以非所断的法为所缘。集类智已经生起，灭类智（灭法智，Nirodha-anvaya-jnana）尚未生起，他们的无色界系善心，以非所断的法为所缘。灭类智已经生起，道类智（道法智，Magga-anvaya-jnana）尚未生起，他们的无色界系善心，以非所断的法为所缘。如果见到圆满的世尊弟子，尚未断除无色界的贪欲，他们的无色界系善心，以非所断的法为所缘。这被称为本体未断，不可分别此心所缘已断未断。假设所缘未断，那么本体也未断吗？回答：是的，确实如此。 属于无色界的有覆无记心，如果本体未断，那么所缘也未断吗？或者本体未断所缘未断，或者本体未断所缘已断，或者本体未断所缘已断以及所缘未断，或者本体未断不可分别此心所缘已断未断。本体未断所缘未断的情况是：指那些仍然被烦恼束缚的补特伽罗（pudgalas，人），他们的无色界系有覆无记心，以无色界系法为所缘。已经断除了欲界的贪欲，但尚未断除无色界的贪欲，并且苦类智（苦法智，Dukkha-anvaya-jnana）尚未生起，他们的无色界系有覆无记心，以无色界系法为所缘。已经断除了无色界的贪欲，并且苦类智尚未生起，他们的无色界系有覆无记心，以无色界系法为所缘。苦类智已经生起，集类智（集法智，Samudaya-anvaya-jnana）尚未生起，他们的无色界系见集所断的有覆无记心，以见...
English
English version: Belonging to the formless realm, wholesome minds are associated with seeing the Four Noble Truths (苦集灭道, Dukkha, Samudaya, Nirodha, Magga) and what is abandoned through cultivation (修所断). If one sees a disciple of the fully accomplished World Honored One who has not yet abandoned formless realm desire (无色贪), their formless realm wholesome mind is associated with what is abandoned through cultivation. This is called the entity not yet abandoned, the object already abandoned, and the object not yet abandoned. The entity not yet abandoned, and it is impossible to distinguish whether the object of this mind is already abandoned or not, refers to those bound beings (补特伽罗, pudgalas) whose formless realm wholesome minds are associated with what is not to be abandoned. Having abandoned desire realm desire, but not yet abandoned formless realm desire, and the knowledge of suffering (苦类智, Dukkha-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. Having abandoned formless realm desire, and the knowledge of suffering has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. The knowledge of suffering has arisen, but the knowledge of origination (集类智, Samudaya-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. The knowledge of origination has arisen, but the knowledge of cessation (灭类智, Nirodha-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. The knowledge of cessation has arisen, but the knowledge of the path (道类智, Magga-anvaya-jnana) has not yet arisen, their formless realm wholesome minds are associated with what is not to be abandoned. If one sees a disciple of the fully accomplished World Honored One who has not yet abandoned formless realm desire, their formless realm wholesome minds are associated with what is not to be abandoned. This is called the entity not yet abandoned, and it is impossible to distinguish whether the object of this mind is already abandoned or not. Supposing the object is not yet abandoned, is the entity not yet abandoned? The answer is: Yes, it is so. Formless realm minds that are obscured and indeterminate (有覆无记心), if the entity is not yet abandoned, is the object also not yet abandoned? Or the entity is not yet abandoned and the object is not yet abandoned, or the entity is not yet abandoned and the object is already abandoned, or the entity is not yet abandoned and the object is already abandoned and the object is not yet abandoned, or the entity is not yet abandoned and it is impossible to distinguish whether the object of this mind is already abandoned or not. The entity not yet abandoned and the object not yet abandoned refers to those bound beings (补特伽罗, pudgalas) whose formless realm obscured and indeterminate minds are associated with the formless realm. Having abandoned desire realm desire, but not yet abandoned formless realm desire, and the knowledge of suffering (苦类智, Dukkha-anvaya-jnana) has not yet arisen, their formless realm obscured and indeterminate minds are associated with the formless realm. Having abandoned formless realm desire, and the knowledge of suffering has not yet arisen, their formless realm obscured and indeterminate minds are associated with the formless realm. The knowledge of suffering has arisen, but the knowledge of origination (集类智, Samudaya-anvaya-jnana) has not yet arisen, their formless realm obscured and indeterminate minds that are abandoned through seeing origination (见集所断) are associated with seeing... --------------------------------------------------------------------------------
Chinese
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，诸无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，诸无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，未离无色界贪，诸无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，谓苦类智已生、集类智未生，诸无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，谓苦类智已生、集类智未生，诸无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，诸无色界系有覆无记心，缘非所断。已离欲界贪，未离色界贪，苦类智未生，诸无色界系有覆无记心，缘非所断。已离色界贪，苦类智未生，诸无色界系有覆无记心，缘非所断。苦类智已生、集类智未生，诸无色界系有覆无记心，缘非所断。集类智已生、灭类智未生，诸无色界系见灭 现代汉语译本： 关于集、灭、道以及修所断的所缘：见集所断的有覆无记心，缘于见集所断。见灭所断的有覆无记心，缘于见灭所断。见道所断的有覆无记心，缘于见道所断。修所断的有覆无记心，缘于修所断。 集类智（Samudaya-jñāna-ksānti，关于苦之集谛的智慧）已经生起，灭类智（Nirodha-jñāna-ksānti，关于苦之灭谛的智慧）尚未生起，那些未离欲贪（kāma-rāga，对欲界的贪欲）的众生，其见灭所断的有覆无记心，缘于见灭所断。见道所断的有覆无记心，缘于见道所断。修所断的有覆无记心，缘于修所断。 灭类智已经生起，道类智（Mārga-jñāna-ksānti，关于苦之道谛的智慧）尚未生起，那些未离欲贪的众生，其见道所断的有覆无记心，缘于见道所断。修所断的有覆无记心，缘于修所断。 如果见道圆满的世尊弟子，尚未离欲贪，那些未离欲贪的众生，其修所断的有覆无记心，缘于修所断。这被称为体（自体）未断，所缘未断。 其体未断，所缘已断的情况是：苦类智（Duhkha-jñāna-ksānti，关于苦谛的智慧）已经生起，集类智尚未生起，那些未离欲贪的众生，其见集所断的有覆无记心，缘于见苦所断。这被称为体未断，所缘已断。 其体未断，所缘已断及所缘未断的情况是：苦类智已经生起，集类智尚未生起，那些未离欲贪的众生，其见集所断的有覆无记心，缘于见苦、集、灭、道以及修所断。这被称为体未断，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的情况是：那些具缚的补特伽罗（pudgala，人），那些未离欲贪的有覆无记心，缘于非所断。已经离欲界贪，但未离色界贪（rūpa-rāga，对色界的贪欲），苦类智未生起，那些未离欲贪的有覆无记心，缘于非所断。已经离色界贪，苦类智未生起，那些未离欲贪的有覆无记心，缘于非所断。苦类智已经生起，集类智未生起，那些未离欲贪的有覆无记心，缘于非所断。集类智已经生起，灭类智尚未生起，那些未离欲贪的见灭...
English
English version: Regarding the objects of attachment to the aggregates, cessation, path, and what is abandoned by cultivation: The obscured and indeterminate mind associated with what is abandoned by seeing the aggregates, arises from what is abandoned by seeing the aggregates. The obscured and indeterminate mind associated with what is abandoned by seeing cessation, arises from what is abandoned by seeing cessation. The obscured and indeterminate mind associated with what is abandoned by seeing the path, arises from what is abandoned by seeing the path. The obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. When the knowledge of the aggregates has arisen, but the knowledge of cessation has not yet arisen, for those beings who have not abandoned desire (kāma-rāga), the obscured and indeterminate mind associated with what is abandoned by seeing cessation, arises from what is abandoned by seeing cessation. The obscured and indeterminate mind associated with what is abandoned by seeing the path, arises from what is abandoned by seeing the path. The obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by seeing the path, arises from what is abandoned by seeing the path. The obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. If a disciple of the World-Honored One has perfected the path but has not yet abandoned desire, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by cultivation, arises from what is abandoned by cultivation. This is called 'the entity (self) is not yet abandoned, and the object is not yet abandoned'. The case where the entity is not yet abandoned, but the object is abandoned is: When the knowledge of suffering (Duhkha-jñāna-ksānti) has arisen, but the knowledge of the aggregates has not yet arisen, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by seeing the aggregates, arises from what is abandoned by seeing suffering. This is called 'the entity is not yet abandoned, and the object is abandoned'. The case where the entity is not yet abandoned, and both the object is abandoned and the object is not abandoned is: When the knowledge of suffering has arisen, but the knowledge of the aggregates has not yet arisen, for those beings who have not abandoned desire, the obscured and indeterminate mind associated with what is abandoned by seeing the aggregates, arises from what is abandoned by seeing suffering, the aggregates, cessation, the path, and what is abandoned by cultivation. This is called 'the entity is not yet abandoned, and both the object is abandoned and the object is 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 is: For those bound individuals (pudgala), the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. Having abandoned desire for the desire realm, but not yet abandoned desire for the form realm (rūpa-rāga), when the knowledge of suffering has not yet arisen, the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. Having abandoned desire for the form realm, when the knowledge of suffering has not yet arisen, the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. When the knowledge of suffering has arisen, but the knowledge of the aggregates has not yet arisen, the obscured and indeterminate mind of those who have not abandoned desire, arises from what is not abandoned. When the knowledge of the aggregates has arisen, but the knowledge of cessation has not yet arisen, the obscured... --------------------------------------------------------------------------------